Summary

THE SYNOPSIS OF HOLY SCRIPTURE

OF OUR HOLY FATHER JOHN CHRYSOSTOM, SYNOPSIS

OF THE OLD AND NEW TESTAMENT, IN THE MANNER OF A MEMORANDUM (a).

SYNOPSIS OF THE WORK

Why is the former Testament called Old? The scope of both Testaments is one. The division of the Old Testament is into history, counsel, and prophecy. The New Testament is called new from the time and from the nature of the things which came to pass within it, because all things have been renewed, and first of all man, for whose sake all things were. But lest anyone should say, “The heaven is the same, the earth is the same, and the human being is the most sovereign of all things;” [the answer is] a new law was given, new commandments, a new grace through the laver, a new man, new promises. For it is no longer earth and the things from the earth, but heaven and the things in the heavens. The mysteries are new. For those corporeal things are no longer there—sheep and blood, smoke and dung—but the rational and virtuous worship, the new commandments, the wood that leads to the heavens and makes people sublime. The scope, then, of both Testaments is one: the correction of human beings. And why should one be amazed at Scripture, when even the need for creation itself exists for this [human] sake? For He made the great heaven for him, and the level earth, and the sea, beyond our necessity, so that, marvelling at the magnitude of the things created, they might come to the knowledge of God. Therefore, these things also were made for him. Since, then, the scope of the Old and of the New [Testament] is one, Moses thought it necessary to record ancient histories also; not according to the outward succession, for those [others] write histories simply to make narrations of events, and to bring wars and battles into the midst, and to reap glory from their writings. But the lawgiver does not do so; rather, he always records the histories of great men who lived uprightly, so that to those who come after, the narration of how those men lived might become a subject of good instruction. For this reason, he brings into the midst not only those who lived uprightly but also those who sinned, so that we may emulate the former and avoid the latter, and from both, the matters of virtue and diligence may be corrected. Let no one, therefore, imagine it to be a strange thing for a lawgiver to relate ancient histories and to record laws. For whatever the law accomplishes, this the narration of the lives of the saints also accomplishes.

The historical part of the Old Testament is, then, such as the Octateuch: Genesis, which narrates the story of the creation and the lives of those who were well-pleasing to God; Exodus, [which narrates] the departure of the Jews from Egypt—that paradoxical departure—and their sojourn in the desert, and the giving of the law; Leviticus, [which narrates] matters concerning sacrifices and priestly service, for this tribe of Levi was the one allotted the priesthood, and the book received its name from the name of the tribe. After that, Numbers; for after the departure from Egypt, God commanded the multitude of the Jews to be numbered, and they were six hundred thousand, having come from one man, Abraham. Then, after that, Deuteronomy; for Moses interpreted the law to them a second time. Then, after that, Joshua the son of Nun; for he, having become their leader after Moses, both brought them into the land of promise and distributed the land by lots to the twelve tribes. After him, Judges; for when Joshua had died, the affairs of the Jews fell into an aristocracy, and the tribes held sway. Then Ruth, a short book, containing the history of a foreign woman who was married to a certain Jew. After

(a) It is well called a memorandum, or perhaps a brief commentary. For here Chrysostom everywhere explains brief annotations, indicating the things narrated in the Old Testament with the New.

^A ...and were delivered and set free, and for a long time remained in the desert, and the law was given; Leviticus, in which [it is written] of sacrifices and the priesthood: for the tribe of Levi was allotted the priesthood, and the book is named from the tribe. Then Numbers; for after the departure from Egypt God commanded the Jewish people to be numbered, and there were six hundred thousand, sprung from one man, Abraham. Afterward Deuteronomy: for Moses interpreted the law to them a second time. Then Jesus the son of Nave: for he, having been appointed their leader after Moses, led them into the land of promise, and divided the land by lots to the twelve tribes. After him, Judges: for when Jesus had died, the commonwealth of the Jews was turned into an aristocracy, and the tribes managed the government. Then Ruth, a small book, comprising the history of a foreign woman who married a certain Jew. After him, the four books of Kings, in which are the deeds of Saul, David, Solomon, Elijah, Elisha, and the rest down to the Babylonian captivity. After the books of Kings, Ezra. For after they had been led away into Babylon for their sins, and had remained there in servitude for seventy years, at last God was placated and provided for Cyrus, then king of the Persians—Cyrus, I say, whose education in boyhood Xenophon described—to release the captives. Those released, indeed, returned under the leadership of Ezra, Nehemiah, and Zerubbabel. This return Ezra describes, and how they returned and rebuilt the temple and repaired the city. Then, one hundred years having passed, war, namely the Macedonian, again invaded them. Then the deeds of Antiochus Epiphanes follow, when for three years and a half they were besieged and suffered evils, and were again snatched from their calamities. After these, a short time having elapsed ^B, Christ arrived, and the Old Testament ends.

Whence the race of the Jews. But that the origin of the Jewish race may be learned, certain things must be narrated here. After Adam was Seth, then Enoch, afterwards others down to many generations; at last Noah, in whose time, since men were corrupted by wickedness, the flood happened. When the flood ceased, having gone out from the ark alone with his three sons, he filled all the earth with his offspring, many having been produced in a certain succession. When, therefore, there were many of them, they deliberated to build a tower which would reach even to the heavens. God, disapproving of their plan, confounded their languages and divided one into many. Wherefore, since they did not hear one another, they could not live together; which was the cause that they were dispersed over the whole world. It is said, moreover, that in that confusion of languages, Heber, the progenitor of the Jews, was unwilling to be a participant in the attempted work, and alone remained who might preserve the language, having obtained this as a reward for his excellent counsel. Among his descendants was Abraham: and therefore the language of the Jews is called Hebrew from Heber. Abraham’s son was Isaac, his was Jacob. He begot the twelve patriarchs: Ruben, Simeon, Levi, Judah, Issachar, Zebulun, Naphtali, Gad, Dan, Asher, Joseph, Benjamin. ^C From these eleven patriarchs the tribes which sprang from them took their name. For each one propagated a tribe, and the offspring were named from them. But for Joseph there were not one, but two tribes. For Joseph’s father did not want one tribe to be named from him. What then was done? Because he was one, in order that he might become a double patriarch, he commanded Ephraim and Manasseh, his two sons, to give their names to two tribes. Whence it came about that there were thirteen tribes: namely, eleven of the others, and two of Joseph through his sons. The tribe of Levi is extracted from here and assigned to the priestly order: for it was not necessary to hand over anything else to it; and so the number of twelve tribes remains unimpaired. Twelve tribes, therefore, carried out all other things: but to the one tribe of Levi the priestly duties were entrusted. From this tribe was Moses. These twelve patriarchs, therefore, having set out into Egypt, with the promise of God made to Abraham filled—by which it was said, "I will make your seed as the stars of heaven"—were the progenitors of six hundred thousand. From this the race of the Jews was constituted, which took its name from the tribe of Judah, the most important and royal of all, from which the kings had arisen.

The Old Testament, therefore, is in one part historical, namely what we have just recounted. Those which pertain to moral counsels are Proverbs, Wisdom of Sirach, Ecclesiastes, Canticles. Truly prophetic are the sixteen prophets, Ruth, and David. These varieties, moreover, divided, are also found mixed, some with others. For example, one may find prophecy in the histories; and we hear the prophets recounting many historical things; and in both of these we discern counsels and admonitions, namely in prophecy and in history. All these things, as I said, look to one thing, namely to the improvement of the hearers, so that from the narration of past deeds, from counsel and admonition, and from prophecy, we may discipline ourselves to what is decorous. But that was the special task of prophecy, to foretell things to come—whether they were good or evil—that it might attract some, and coerce others from wickedness by fear. There is also another kind of prophecy, namely, to prophesy the things which pertain to Christ: where it is treated with accuracy, not only about his advent, but also about what he was going to do after his advent, about his birth, about his nativity, about the cross, about miracles, about the election of the disciples, about the New Testament, about the cessation of Jewish rites, about the destruction of heathen customs, about the nobility of the Church, and about all other subsequent things. All these things the prophets had foretold most clearly a long time before, some by figures, others by words. ^D

Two types of prophecy, by works and by words. It is the task of prophecy not only to disclose things to come, but also things past. For there are two kinds of prophecy, to foretell things to come by works and by words: by words indeed, as when wishing to signify the cross, they say: "As a sheep he was led to the slaughter, and as a lamb before the shearer is dumb" (Isai. 53:7). This, therefore, by words themselves he prophesied...

but by deeds, when Abraham is seen offering his son and slaying the ram. For through such events he prefigures the image of the cross and the slaughter that was to come for the sake of the inhabited world. One might find many such types in the Old Testament, and prophecies through events. The task of prophecy is not only to speak of things to come, but also of things past, which is found even more in Moses. For when he discourses about heaven and earth, he speaks of past events hidden by time, yet he speaks these as prophecy. For just as it is prophecy to speak of things not yet come to pass and still invisible, so too is it a grace of equal measure to uncover things that have come to pass but have been hidden by time and bring them into the middle. It is also possible to speak of present things as prophecy, when something happens but is hidden, as in the case of Ananias and Sapphira. For there, it was neither past nor future, but present, yet obscure. Peter, therefore, revealing these things by prophecy, brings them into the middle.

These, then, are the things of the Old Testament, as one might speak in summary. But regarding the New, those things mentioned enigmatically in the Old are shown here; I mean the prophecies witnessed by works: the manner of life that touches the heavens, and the unspoken good things to come, ^A *which eye has not seen, and ear has not heard, and which have not entered into the heart of man* (1 Cor. 2:9). For taking man through the Old Testament, the New, having gently rid him of wickedness, leads him to the life of the angels. So the task of the Old Testament was to make man, but of the New, to work man into an angel. For since wickedness made men perish, dragging them down to the ignobility of beasts and making them bestial, the law indeed freed them from such malice, but grace adds this angelic virtue. The books of the New Testament are the fourteen Epistles of Paul, the four Gospels—two from the disciples of Christ, John and Matthew, and two from Luke and Mark, the former of whom was a disciple of Peter, the latter of Paul. For the former had been eyewitnesses and had associated with Christ, while the latter, having received from them what was theirs, published it to others; there is also the book of Acts, itself also by Luke, who narrated what happened, and three Catholic Epistles.

Synopsis of Genesis

^A Lot, and comes to Charran, intending to depart thence into the land of the Canaanites. And, he having died in Charran, Abraham is commanded by God to migrate from Charran, and he comes into Sychem in the land of Chanaan. And God said to him, that He would give that land to his seed. And Abraham built an altar to God, and pitched his tent towards the sea. When there was a famine, going down into Egypt, he commanded his wife to say that she was his sister. But when Pharaoh had taken her, and had experienced the vengeance of God, he returned her to Abraham. The herdsmen of Abraham and Lot litigating with one another, they were separated in their dwellings. And the one, Lot, took the land of the Sodomites; but Abraham dwelt by the oak of Mambre, and received promises again from God, that his seed would be propagated in a multitude, and that he would possess that land. Chodollagomor, because five kings of the Sodomite land had revolted from him, who had served him before, having taken with him three other kings, made war upon them, and put them to flight and carried them off as captives; among whom was also Lot. Having heard these things, Abraham, with three hundred and eighteen of his household, having pursued them, rescued his nephew with the cavalry and the women; and to Melchisedek, blessing him and bringing forth bread and wine, he gave a tithe. Therefore, says Paul ^B in the Epistle to the Hebrews, that Levi, who received tithes, was tithed (Heb. 7, 9). He did not consent to the king of Sodom, who requested that he take the cavalry: "Lest thou say," he says, "I have made Abraham rich" (Gen. 14, 23). Then, when God Himself says, "Thy reward shall be great" (Gen. 15, 1), he laments the childlessness; and again he hears that he who was to come forth from him would receive his inheritance, and his seed would be as the stars of heaven. Here lies that: "Abraham believed God, and it was reckoned to him for righteousness" (Gen. 15, 6). He performs the divisions, and learns that his seed shall be a stranger, and that he shall be delivered after he has been oppressed for four hundred years. But Sara, since she was barren, gives Agar to Abraham, that he might beget children from her. And when she was pregnant, she exalted herself against her mistress: and Abraham delivers her to Sara, that she might avenge the insult to herself. But she, having been ill-treated by her mistress, flees from the house, and is commanded by an angel to return to her mistress; she receives the promise that her seed is to be multiplied; and the angel imposes a name upon the boy before he is born, calling him Ismael. Agar bore Ismael, and when Abraham was ninety-nine years old, his name was changed. For he was no longer called Abram, but Abraham. He is commanded by God to be circumcised with his whole house. And the name of Sara is changed, and she is called Sarra. And Abraham receives the promise concerning Isaac. The Son ^C of God appears to Abraham with two angels, and says to him: "I will return to thee at this time to the hours, and Sara thy wife shall have a son" (Gen. 18, 10). Abraham prays to God for the Sodomites. Two angels come to Lot. The Sodomites, being instant, seek them, and are struck with blindness. Lot being led away, the angels depart from the house; and he indeed is saved with his daughters and flees into Segor; but his wife became a pillar of salt, because she looked back. As, however, the region of the Sodomites was burned, and Lot betook himself to the mountain, his two daughters conceived from him, and the elder bore Moab, but the younger Ammon; they obtained intercourse with their father through the fraud of drunkenness, for they thought the human race had perished. Abraham traveled in Gerara, and Abimelech the king of the Gerarites took Sarra: but with God threatening him with destruction, he cleared himself, saying that he thought that woman was his sister; for so she herself had said. But he returned her to Abraham with gifts. Then, after she had been returned, she bore Isaac. But he casts the handmaid out of the house with her son Ismael. Furthermore, Abimelech struck a covenant with Abraham, that no injury should intervene between them: and he receives seven ewe lambs from Abraham, as a testimony of the well of the oath, that it was plain that it belonged to Abraham. Abraham is commanded to offer his son as a holocaust, and he offers him, and a ram is sacrificed instead ^D of him. These, moreover, were types of the economy which Christ was to dispense for our sake. Sara dies, and the place having been bought by Abraham from Ephron the Hittite, he buries his wife there, and sends his servant to take a wife for Isaac from Mesopotamia, commanding him not to lead his son there, if the woman should not wish to come. But when the servant came into the city of Nachor, he sought a sign, by which he might recognize the virgin: and that sign was, if she should offer him and his camels water to drink: Rebecca, the daughter of Bathuel, the son of Nachor, comes out; and Nachor was the brother of Abraham. When she had given drink to him and his camels, and had said whose daughter she was, he leads the man in and receives him with hospitality. When he said for what cause he had come, and had asked that the maiden be handed over to him, the parents left the decision to the virgin. The servant, taking her when she assented, departed, and she became the wife of Isaac. Sara being defunct, Abraham takes Chettura as wife, and the sons whom he had begotten from her he separated from Isaac, having endowed them with gifts; but he made Isaac the heir of his own wealth, and he died. Here the names of the sons of Ismael are recounted, who inhabited from Evilath even unto Sur. When Rebecca was barren, he besought Isaac of God, that she might conceive: and when she conceived, God says to her: "Two nations are in thy womb, and a nation shall be superior to a nation"—foretelling the Jews and us Christians. And when the children were born and grew up,

Esau sold his birthright to Jacob for a pottage of lentils. ^A Since Isaac wished to go down into Egypt, because a famine was prevailing, God forbids him, admonishing him to remain where he was dwelling, and promising that He would be with him, and would bless his seed and multiply it. But when the king of Gerar, Abimelech, learned that Rebecca was the wife of Isaac (for he had suspected that she was his sister), he decreed death to anyone who should offer her insult. Then Isaac sowed, and found barley yielding a hundredfold. And when he had come to great wealth from the blessing of God, the Philistines were jealous of him, and Abimelech drove him away from there. But he did not defend himself, but withdrew, and dug wells, and they fought over them. But he did not resist, but dug others, until they ceased. And God blessed him. And Isaac received Abimelech, who had come to him, gladly and entertained him, not remembering what he had suffered. Esau took Canaanite women, and they were at strife with Rebecca. Isaac grew old and his eyes became dim, and he commands his son Esau to hunt and prepare a dish for him, so that he might bless him. But Jacob, with his mother cooperating with him, preceded Esau; for she boiled two kids, and having put their skins on him, so that she might hide the smoothness of the boy, she gave the dishes into his hands, and sent him in. And going in, he received the blessings. ^B And when Esau came, and learned what had happened, he lamented and wept, and asked to be blessed himself also, and he succeeded by his persistence, though not as much as he had hoped; nevertheless, he did succeed. Having been blessed only a little instead of greatly, he was angry at his brother, and harbored a grudge, waiting for the death of his father, in order that he might then plot against him more fearlessly. His mother reports these things to Jacob, and advises him to find safety in flight; and having said to Isaac that life would be unlivable for her, if Jacob also should take a wife from among the Canaanites, she prepares Isaac to send Jacob into Mesopotamia to her brother Laban, and to take a wife from his daughters. And once Jacob had departed, Esau takes the daughter of Ishmael for himself as a wife. Now Ishmael was the son of Abraham, born to him by Hagar. Jacob sees the ladder, sets up a pillar, and promises to give a tenth of his possessions to God, if he should return in health. He comes to Mesopotamia, saw Rachel, kissed her; the maiden having gone, reported it to her father Laban. Having come himself, he recognized Jacob, and brought him to himself. He served him for the wages of a daughter; but he gave the elder; and to Jacob, who was vexed at the deception, he proposes to serve another seven years, if he wished to take the younger one as well. And he endured this also, and takes the younger one as well. Now the elder, Leah, was weak in her eyes; but the younger, Rachel, was beautiful. These are types, the elder of the synagogue of the Jews, but the younger of the Church of Christ. Leah conceived, and bore Reuben, Simeon, Levi, and Judah. And Rachel, since she was not bearing, gives to Jacob a second wife, her handmaid Bilhah, and she bore Dan and Naphtali. Leah also gave Zilpah her handmaid to Jacob as a wife; and she bore Gad and Asher. Leah then bore Issachar and Zebulun after this. Then Rachel also bore Joseph. ^C When Jacob wished to go to his own land, Laban gives him the wages, which Jacob himself defined, all the brown among the lambs, and all the white among the goats; and as many such things came to pass—for he placed rods in the watering troughs, and the sheep conceived, and brought forth white and spotted and ash-colored ones. But the whole thing was the work of God, as Jacob himself says. The sons of Laban were jealous of him, and having taken his wives secretly with his possessions, he departed. But Laban pursued him, and before meeting him, God threatened him, if he should behave harshly toward Jacob. And having come, at first he was chiding, and seeking the reason for his secret departure. And when Jacob said that he had done this because he was jealous that he might take his daughters, Laban sought his gods, which Rachel had stolen. And when he did not find them, Jacob attacks ^D vehemently, chiding him. And at the end, having eaten and drunk, they were separated from one another, having set up a heap of stones there, which they also called the Heap of Witness. Then angels of God met Jacob. Jacob sends to Esau, announcing his arrival. And when those sent came, and said that Esau was coming with four hundred men, having become very fearful, he prays to God that He might deliver him from the impending danger, and he sends gifts to Esau. And when Jacob had crossed the torrent, and was blessed, and his name was changed, he sees Esau coming, and having divided the multitude, he arranged the handmaids with their children first, and Leah second with the children, and having commanded Rachel with Joseph to come last, he himself went first. And when Esau saw him gladly, and took the gifts from him, he asked him to travel with him; but he declined. And having come, he lodged in the city of Sichem Salem, where Sichem the son of Emmor the king, having fallen in love with Dinah the daughter of Jacob, and having defiled the maiden, asked to take her as a wife by law of marriage. And Simeon and Levi said they would give her readily, if they were circumcised along with their people. And when they were circumcised, while they were still in pain, Simeon and Levi slew them. Jacob was thereafter afraid that the neighboring Canaanites might conspire against him; and at God's command he went up to Bethel. And the nurse of Rebecca died. And when God had blessed him, having departed from Bethel, he dwelt beyond the tower of Gader. Then Rachel miscarried, and died, and was buried on the road to Ephratha; which is Bethlehem. And the one who was born was Benjamin. Then Reuben slept with the concubine of his father. At that time Isaac died; and they buried him, both Esau and Jacob. A genealogy of the offspring of Esau is led, among whom Job is found, who is called Jobab here. Josephus infers the origin of Job from Esau.

^A They differed with Joseph because of the dreams, and because he was loved by his father more than they. And they alone wanted to slay him having seized him; but Reuben, giving advice that he be cast into a pit, wanted to save him at least from death. When they had cast him in, they finally sold him to the Midianites, with Judah giving the counsel. A tunic of his stained with blood they showed to their father. He, indeed, thinking that he had been devoured by a wild beast, lamented grievously. To Judah were born Er, Aunan, and Selon. But when Er died, his brother Aunan took his wife Thamar, who did not want to raise up seed to his brother. But when he too died, Judah did not wish to give Thamar as a wife anymore to the third son, Selon. Thamar, however, having adorned herself as a harlot, sat by the way. And Judah, thinking her in truth to be a harlot (for she had covered her face), went in to her, and gave her a pledge, a bracelet, a ring, and a staff. When it was reported afterward that Thamar was with child, her father-in-law Judah ordered her to be burned. But she sent word, saying that she had conceived from that man whose the ring was. Then Judah said, "Thamar is more righteous than I" (Gen. 38. 26). Afterward she withdrew, and Phares came out, and then Zara.

These things, moreover, are thus allegorically explained. The former people, they say—namely, the just who were before the law—brought forth the hand, that is, a life adorned with virtue and angelic. Then the law was introduced in their midst; but later, that prior life was recalled again, brought forward to a more perfect state through the institution of Christ. ^B The chief cook of Pharaoh, Pentephres, bought Joseph, and to him he entrusted the care of all things that were in his house. He did not yield to his mistress urging him to sin. He was assailed by slander, and was cast into prison; even there he possessed dominion; he interpreted dreams for the chief cupbearer and the chief baker. It happened exactly as he had said: the one was killed, the latter restored to his former honor. Pharaoh saw dreams of oxen and ears of corn; by which were signified the abundance and the famine that followed it. Joseph was led out of prison to interpret them; for the chief cupbearer had indicated him. He interpreted them, and gave counsel by which a remedy was applied to the famine. He was set as chief after Pharaoh, and much grain having been collected in the seven years of plenty; when the famine pressed, he sold it to those who wished to buy. His brothers also came to buy. When he saw that Benjamin was not with them, fearing lest they should have lost him too, he accuses them as spies of the land, and says that there would be no other solution to the crime unless they brought the younger brother Benjamin to Egypt to show him. Having seized and bound Symeon, he dismissed the rest, with grain and money given. But when they saw the money, as they were opening the sacks, they were troubled at so unexpected a thing, and asked Benjamin of their father, to whom they related all things that had been done. He, however, refused to send out the boy.

When the famine prevailed, as Judah wanted to take Benjamin, promising that he would bring him back safe and sound, Jacob gave twice the money, ordering other gifts also to be brought. But when they reached Joseph, they were received by him most humanely; he asked about their father, and entertained them with a sumptuous feast. When thereafter there was talk of their return, he ordered a golden cup to be thrown into Benjamin's sack, without them knowing. But when the cup had been thrown in, while they were departing, Joseph orders the steward of his house to pursue the men. Pursuing, he accused them of returning evil for good. But they, being troubled, and decreeing death for whoever should be found in the theft, and declaring themselves liable to servitude, the cup was found in Benjamin's sack. Then entered Judah, and having held a long discourse about the father, about Joseph, and about Benjamin; when he offered himself to servitude for the boy, he cast Joseph into such great pity that all that whole scene was revealed. For with everyone else excluded, so that he might be permitted to weep with freedom, he showed himself to be recognized by his brothers, and sent to his father with gifts and wagons: a thing which was also pleasing to Pharaoh. When Jacob heard those things which concerned Joseph, he was suffused with joy, and at the command of God descended into Egypt. The father sees Joseph: these things are reported to Pharaoh, who ordered them to dwell in Ramesse. But when the money of the land was exhausted, men giving their livestock to him, they were receiving grain: when these also failed, and the famine did not cease, they gave themselves with their land: and made servants of Pharaoh, they were sowing, and were giving a fifth part to him, keeping four parts for themselves. ^C Near to death, Jacob requires an oath from Joseph, that he should not bury him in Egypt, but in the sepulcher of his fathers. And he lists the sons of Joseph, Ephraim and Manasseh, not as grandsons, but in the order of sons. Jacob was dim of sight; but when he kissed them, when he was about to bless them, Joseph placed Ephraim on the left of Jacob, and Manasseh on the right. But Jacob laid his right hand upon the younger who stood on the left, and his left upon him who was on the right, and he blessed them. Joseph, thinking that the father was doing this out of ignorance, and warning him, Jacob did not bear it, and said he was doing it knowingly, not in ignorance. Then Jacob gave Joseph Sicima by special right, which Symeon and Levi had taken. And he blesses his sons. Here he prophesies of Christ: "There shall not fail," he says, "a prince from Judah, nor a leader from his thighs, until He comes to whom it is reserved" (Gen. 49. 10). But when Jacob died, Joseph mourned him, and carrying him out, buried him in the cave of Abraham. His brothers therefore said: "Lest perhaps he remembers the injury, and returns to us the evils which we brought upon him" (Gen. 50. 13), and they were asking him, saying: "Behold, we are your servants" (Gen. 50. 18). And Joseph wept, and said to them: "Do not fear; for I am of God. You took evil counsel, but God returned good to me. I will nourish you and your houses" (Ibid. v. 19-21). Joseph therefore lived one hundred and ten years, and saw

^A Ephraim’s children to the third generation. He then says to his brothers, "God will surely visit you, and will bring you into the land of promise, which he swore to our fathers to give to them. And you shall carry up my bones with you." And having died at one hundred years, he was buried in the coffin in Egypt.

Synopsis of Exodus

A king arose in Egypt who did not know Joseph, and he afflicted the Israelites with clay and brick-making. He also commanded the midwives to kill the males of the Israelites; and when they did not yield, he allowed the deed to the people. Then Moses was born from the tribe of Levi, and his parents hid him in an ark. The daughter of Pharaoh came down, and having taken up the child, she gave him to be nursed. When Moses became great, he went out to the sons of Israel. Having considered their labor, he sees an Egyptian striking a certain Hebrew. Having looked this way and that, he sees no one; and having struck the Egyptian, he hid him in the sand. Going out on the second day, he sees two Hebrews quarreling, and he says to one, "Why do you strike your neighbor?" And he said, "Who appointed you ruler and judge over us? Do you wish to kill me as you killed the Egyptian yesterday?" Moses was therefore afraid; and Pharaoh heard the matter, and sought to kill Moses. Being afraid, Moses withdrew to Midian; he helped ^B the daughters of Jethro to water their flocks. They reported the event to their father, and they brought Moses to him. And he gives his daughter to him as a wife; and she bore to Moses Gershom and Eliezer. While he was tending the flocks, God speaks to him; when He came, he saw the miracle at the bush, when it was burning and yet not consumed. And He sends him into Egypt, saying, "Say, I AM WHO I AM." And he is commanded to assemble the elders, and thus to enter to Pharaoh, and to charge the people, when they depart, to borrow silver and gold vessels from their neighbors. And He gives him such signs in order to be believed: the rod, which became a serpent; the change of his hand—for it became as snow, and was again restored to its own color; and the water of the river. For "You will pour from it," He says, "upon the dry land, and it will be blood." Moses sought to be excused; then God, being angered, joined Aaron to him. Moses reported to his father-in-law Jethro that he was about to go to Egypt. And when the king who sought his life had died, God says to him, "Enter into Egypt." He took the children and his wife, and so he entered. ^C For this reason an angel appears, causing fear. For it was not because of circumcision (for if it was on account of circumcision, the angel ought not to have risen up before he had circumcised the other child as well), but because he ought not to have taken his wife into Egypt. For he was not sent to dwell there, but to lead out Israel; which he himself discerning, he sends away his wife. And whence is it clear that he sent her away? Because when he went out from Egypt, his father-in-law Jethro met him with his wife. Aaron comes to Moses, and together they gathered the elders of Israel, and reported to them the things from God; and they rejoiced. And when they entered to Pharaoh and ordered him to send out the people, the king not only did not yield, but he afflicted the Israelites even more, having commanded that no straw be given to them, but that they themselves must procure it. And when the scribes were whipped because the work was not being completed, they petitioned Pharaoh, and gained nothing. They therefore cried out against Moses; and he is again sent to the Israelites, bringing good news of their exodus. But they did not listen to Moses because of their despondency. Here Moses is given a genealogy, and God says to him, "I have given you as a god to Pharaoh"; and He sends him to Pharaoh, having commanded him to show a sign, if the king should request it—that of the rod which was turned into a serpent. And when the rod became a serpent and he did not yield, the water of the river is turned into blood, the land is filled with frogs; then gnats came, then the dog-fly, then the death of the livestock, then the boils, then the hail and fire, then the locust, and ^D the darkness that can be felt. And when the death of the firstborn was about to be brought about, they are commanded to sacrifice a male, unblemished lamb, and to smear the doorposts with blood; for those who were in the house in which the blood of the lamb was would not perish. Then He also legislates to them the seven days of unleavened bread; and if they should enter into the land of promise, He commands them to keep the worship. "And if your sons ask you," He says, "you shall say, 'This is the Passover sacrifice to the Lord.'" And when at the middle of the night the firstborn of the Egyptians perished, they drove the Israelites out of Egypt. And they went out, having taken silver and gold vessels, and a great mixed multitude with them, and sheep, and oxen, and livestock. Now the sojourn of the sons of Israel, which they and their fathers lived in the land of Egypt and in the land of Canaan, was four hundred and thirty years. And God said, "Consecrate and sanctify to me every firstborn from man even to beast, because I killed the firstborn of the Egyptians." He did not lead them through Philistia, lest they change their minds seeing war and return to Egypt, but through the Red Sea. In the fifth generation the sons of Israel went up out of Egypt; and Moses took the bones of Joseph. And God led Israel by a pillar of fire by night, and by a pillar of cloud by day. And when Pharaoh, having changed his mind, pursued them, Moses struck the sea with the rod, and it was divided; and when the Israelites had passed through, it came together against the Egyptians and drowned them. And Moses sang the song, and Miriam also sang with the women. They came to Marah, where the water was bitter, and Moses made it sweet through the wood. They came where there were twelve springs and seventy palm trees; and the type was called Elim. They came from there into the desert between Elim and Sinai. Then they murmured—

in the desert, the Israelites, asking for meat. ^A Then he rained manna upon them. Next, he brought the quail. Here, concerning the manna, because when it was in abundance it did not overflow, and when [it was little] it did not fall short, he commanded that nothing be left for the morrow. But they did not obey, and what remained was crawling with worms. He said, "Do not go out to gather on the sabbath." But they did not obey him in this either, and when they went out, they found nothing. ^B Moses commands that some of the manna be stored in a golden vessel for future generations. Now, they ate the manna for forty years. Then they murmured because of thirst. And Moses struck the rock, and water went out. Amalek came to fight against Israel: and Joshua, son of Nun, turned him to flight; and as long as the hands of Moses were lifted up, Israel prevailed; but when he lowered them, they were overcome. Now this was a sign of the cross. For Aaron and Hur stood by to support the hands of Moses. And the Lord said to Moses, "Write this for a memorial in a book" (Exod. 17.14). ^C Jethro, the father-in-law of Moses, approaches with his wife (the Scripture calls him a son-in-law improperly), both to Moses and the people. Moses recounts the miracles to his father-in-law, and he marveled. But when he saw the whole people standing by Moses, and that he could not exercise judgment upon everyone, the father-in-law advises him to choose powerful, religious, just men who hate pride, and to constitute them as commanders of thousands, hundreds, fifties, and tens (Exod. 18.21). Moses obeyed him, and ascended the mountain. And God commanded him to tell the people that they were to be a royal priesthood to God, a holy nation, if they would obey. ^D But they said, "All that God has spoken, we will do and will obey" (Exod. 19.8). Then he commands the people that they be purified until the third day, and wash their garments. Here is said that which is held by the Apostle in the Epistle to the Hebrews: "If anyone touches the mountain, he shall be stoned" (Heb. 12.20). Then the mountain was smoking, and the voices of trumpets were sounding. Then Moses receives the precepts of the law, namely the Decalogue and the remaining statutes. But [as to] the [command], "You shall not revile the gods" (Exod. 22.28), it was not said concerning idols, but concerning princes: for it adds, "You shall not revile the prince of your people." He promises them many good things if they obey: that they shall overcome the nations and possess the land; he promises also that their water will be blessed, and their bread, and that they will be freed from every disease, that there will be no barren one among them, nor [one] orphan, nor untimely death, and that he will set their boundaries from the Red Sea to the land of the Philistines, from the desert to the Euphrates. ^A Then Moses sacrificed, and poured half the blood to the altar: and taking the blood, he sprinkled the people. Paul mentions these in the Epistle to the Hebrews, saying, "Neither the first Testament was dedicated without blood" (Heb. 9.18). Moses is commanded to ascend and receive the tablets. And he was there for forty days and forty nights. Moreover, he heard the arrangement of the tabernacle, and of those things that were contained in it, and the priestly garbing, and the anointing of the priests, and the redemptions. Now these were that each should give half of a didrachm, that is, ten obols. ^B And he gives instructions concerning the composition of the oil, and concerning the observance of the sabbath. The Israelites gather against Aaron and fall into idolatry. Then God says to Moses: "Let me alone, and I will blot them out, and I will make thee into a great nation" (Exod. 32.10). But when Moses descended and saw the calf and the people playing, he threw down and smashed the tablets, rebuked Aaron, commanded the sons of Levi [who were] coming [forward]; he said: "Whoever is for the Lord, let him come to me, that every man may kill his brother and his neighbor": and there fell three thousand men (Exod. 32.26-28). ^C Then Moses, ascending, said to God: "If indeed you forgive them their sin, forgive; but if not, blot me from the book which you have written" (Exod. 32.31-32). Then the people mourn, and he was commanded to set aside their adornment. Here it was said: "And the Lord spoke unto Moses, as if one speaks to his friend" (Exod. 33.11). Now Joshua, son of Nun, did not depart from the tabernacle. Then Moses asks God not to abandon the people, and having hewn two tablets, he received the Decalogue, forty days and forty nights having passed again. Moreover, he is instructed again concerning the Passover, the sabbath, the extermination of the gods of the nations, and that their firstborn be sanctified to him. ^D Here it is read that Moses spoke to the people with a veil; which Paul [mentions] to the Corinthians in the second [epistle] (2 Cor. 3.13). Then [he commands] concerning the material to be applied to the construction of the tabernacle, that is, concerning gold, bronze, hair, and the remaining material. And they indeed brought with great eagerness, so that it overflowed; but Bezalel of the tribe of Judah, and Eliab of the tribe of Dan, worked all that was necessary for the equipment; and the tabernacle stood, and a cloud covered it. Now whatever was expended for the works, [was] of gold twenty-nine talents and 770 shekels, of silver 100 talents, 772 shekels, and of bronze seventy talents, and two thousand five hundred shekels.

LEVITICUS, THE THIRD BOOK

^B Moreover, what is the law and the distinction of lawful marriages, and which are unlawful. And again, a distinction of clean and unclean cattle, birds, fish, and reptiles, and from which of these the Hebrews are obliged to eat, and from which they are commanded to abstain. He also declares the day of the trumpets to be the new moon of the seventh month: the ordinance of the great fast, that they should observe it in that same seventh month, on the tenth of the month, which he calls the Sabbath of Sabbaths and the remission of sins. He includes the Feast of Tabernacles on the 15th of the same month. And concerning feasts, and what things ought to be offered in them. And concerning the release of Hebrews sold into servitude, and the remission of debts, and concerning the rest of the land which ought to take place every seven years. He explains again the reminder of laws and ordinances and evidence. It contains both promises to those who keep it, and most severe threats to those who transgress. The distinction and reason for clean and unclean foods he sets forth as follows. Of cattle, he calls those clean which are such: those that both divide the hoof and the claws, ^C cleaving into two hoofs, and chew the cud; such as the calf, the sheep, the goat, the deer, the buffalo, the gazelle, the oryx, the pygarg, the tragelaph, the camelopard, and the like. But if any of these are wanting, it is unclean; such as the camel, the hare, and the coney; for although these chew the cud, they do not divide the hoof; and the swine: for this divides the hoof and has claws, but does not chew the cud. Of the birds, those which he commands not to eat are these: the eagle, the vulture, the sea-eagle, the hawk, the raven, and their like, and the falcon and its like, and the night-hawk, and the cormorant, and the ibis, and the porphyrio, and the pelican, and the swan, and the heron, and the charadrius, and their like, and the hoopoe and the bat. Of the flying reptiles, he says all are unclean that walk upon four feet, having legs above their feet, so that they leap from the earth with them; such as the locust, the parrot, the attagus, and the grasshopper, and their like, and the serpent-bearer. Those things which are in the waters, both in the sea and in the rivers and torrents, he says are clean, as many as have fins and scales; such as the red mullet, the parrot-fish, the glaucous, the mullet, and their like. But those which lack either are unclean and not to be eaten; such as the cuttlefish; for it has fins, but no scales. Of the reptiles upon the earth, he says these are unclean: the weasel, the mouse, the land crocodile, the shrew-mouse, and the chameleon, the lizard, the field-mouse, and the mole. For concerning the serpent and those like it, it would be superfluous to mention it in this, for it was manifest to all that these are abominable and hateful. In like manner he also mentioned them in Deuteronomy. It also contains matters concerning dead bodies as forbidden, and blood likewise, and concerning women who have given birth. And if he be seminal, he shall be unclean for seven days. And ^D Concerning the circumcision of the infant on the eighth day. And concerning the menstruous woman, and concerning the difference of purification for those who give birth to a male or female. And the law concerning leprosy and its purification, and concerning those with issues and seminal emission. Concerning piety, and the scapegoat, and concerning fasting; and concerning that one ought not to form disordered unions, and concerning lawful and illicit marriages, and that a priest should not take a widow or one cast out, but a virgin and one from among all the unblemished. And concerning the daughter of a priest who commits fornication. And concerning the priest being without blemish. And concerning the gifts offered. Concerning Sabbaths, and feasts, and the feast of the Passover, and the booths and the trumpets. And concerning the oil, the light, and the showbread, and concerning the year of remission. Then concerning Jewish and Gentile slaves. And concerning the prohibition of idols, thus discoursing: "For I am the Lord your God; you shall not make for yourselves handmade things, nor graven images, nor shall you set up a pillar for yourselves, nor shall you place a boundary stone in your land to worship it." In addition to these, the threats against those who transgress are thus: "I am the Lord your God, who brought you out of the land of Egypt, when you were slaves, and I broke the bond of your yoke, and led you out with boldness. But if you do not listen to me, nor perform these ordinances of mine, but disobey them, and your soul shall abhor my judgments, so that you do not perform all my commands, so as to scatter my covenant, I will also do this to you, and I will bring upon you despair, and the itch, and the jaundice which consumes your eyes; and you shall sow your seeds in vain, and your enemies shall eat them." And so the book containing these things, together with the remaining ordinances and commands, is perfected in these.

Synopsis of Numbers

^A He designates how to sanctify the Levites, and he hears that they must minister from the twentieth year and above, but cease from ministry from the fiftieth year. God commanded them through Moses to perform the Passover. "Speak," He says, "and let the children of Israel make the Passover" (Num. 9.2). For it was the first month of the second year. But some who were unclean approached Moses, and he offered for them to God. And God commanded that he who could not sacrifice the Passover in the first month, either because he was unclean or because he was on a long journey, should do so in the second month on the fourteenth day. But if anyone, being clean and not on a long journey, does not wish to perform the Passover in the first month, he shall be under sin. The law, he says, shall be one for the sojourner and the native. When the cloud went up, the Israelites moved the camp, and where the cloud stood, there they pitched their tents. Moses is ordered to make silver trumpets, so that by them it might be signified to the people when it was necessary to set out and when to assemble the people in wars, and it is said that these trumpets should be used at feasts, in the new moons, and in burnt offerings. ^B And when the children of Israel had set out, Moses was asking Jobab the son of Raguel, who was also called Jothor, that he might be a companion to him both for the journey and for the promised good things; and when the ark was being carried, Moses said: "Arise, O Lord, let thine enemies be scattered, let all who hate thee flee" (Num. 10.35). And the people murmured, and a part of the camp was burned; and the place was called "Burning." And Moses prayed, and the punishment ceased. And they were asking for meat, and saying: "We remember the fish which we used to eat in Egypt, the cucumbers, and the melons, and the leeks, and the onions, and the garlic. But now our soul is parched; our eyes look at nothing except the manna" (Num. 11.5, 6). And because he was bearing their sedition heavily, and was supplicating God, He added to him seventy elders, who might bear a part of the reproach with him. Then, when Jesus the son of Nave said, "Forbid Eldad and Modad from prophesying," Moses said: "Art thou jealous for me? And who would grant that all the people of the Lord might be prophets?" (Num. 11.29). Then the quail came up from the Lord, and they ate. And the meat was in their teeth before it failed. This was also said in the Psalm: "While their food was yet in their mouth, the wrath of God ascended upon them: and he killed many of them" (Ps. 77.30, 31). But this place was called "Graves of Lust." Then Miriam spoke against Moses, saying: "Has God spoken only to him?" (Num. 12.2). But when God had said that He had spoken to him alone among the prophets in such a way, He sent leprosy into Miriam, and upon Moses praying for her, He did not allow her to be cleansed before she had remained seven days outside the camp. He sends, therefore, some from the ^C people to explore the land of the Chanaanites. They, having explored it, carried back a grape cluster from thence, and they praised the land exceedingly. But they feared the people, because the men there were warriors. But Chaleb the son of Jephone, and Jesus the son of Nave, who themselves also were from the number of the explorers, were adding heart to the people: but they came to stone them. And again they provoked God. Then God said that those who had murmured would not ascend into the land of promise, except only their children, and Chaleb son of Jephone, and Jesus. ^D For forty years, he says, they shall be in the desert, until the children have grown, according to the number of the days in which they visited the land. Then all the explorers died, except Chaleb and Jesus the son of Nave: and the people wept. They ascended against Amalec against the pleasure of God, and the ark remained in the camp with Moses. And Amalec went out and struck them. An instruction is given about burnt offerings, about first fruits, and about sacrifices for faults. Someone was caught gathering wood on the Sabbath, and he was stoned. They are ordered to make fringes on the edges. Concerning Core, Dathan, and Abiron: their tumult, and the punishments which they received. After these things were finished, the rest of the people did not return to a better state of mind, but again rose up against Moses, and fourteen thousand seven hundred died. Then the rod of Aaron bloomed. He says and ordains what the Levites and the high priest ought to receive, and gives the law concerning the ashes of the heifer, from which the water of aspersion was made. This heifer, furthermore, appeared to some to be a figure of the passion of our Lord Jesus Christ. Through the ashes of the heifer, he who was unclean from a dead body was cleansed. ^A But the people came into Cades, and there Miriam died and was buried. As water failed, the Jews again murmur: but Moses and Aaron are ordered to lead water out of the rock. Moses struck it, saying: "Shall we lead out water for you from this rock?" (Num. 20.10). And water came out. And the Lord said to Moses and Aaron: "Because you did not believe me, so as to sanctify me before the children of Israel, therefore you shall not lead this congregation into the land which I have given them" (Ibid. v. 12). Through messengers Moses treats with the king of Edom, that he might allow them to pass: but he did not permit it: and the children of Israel turned aside from him. And when they arrived at mount Or, by command of God, Moses having taken Aaron and Eleazar his son, brought them into the mountain: and he clothed Eleazar in his garments. Aaron died on the mountain. And the people wept for thirty days. They conquered the Chanaanite, and doomed them to anathema. Having set out, however, to the Red Sea, they circled the land of Edom, and were discouraged, and murmured against Moses: and God sent among them serpents that would kill them. ^B And Moses prayed, and by the command of God he made a brazen serpent: and he who was bitten, when he looked at the serpent, lived. Concerning this serpent it was said in the Gospel: "As Moses lifted up the serpent in the desert, so must the Son of man be lifted up" (John 3.14). Moses sends messengers to Seon the king of the Amorrhites. But this Seon, since he had waged war against the king of Moab beforehand, took his land. But when he also joined battle against the Israelites, he

was defeated by force, and the Israelites took all his cities. Having also joined battle with the king of Basan, they surrounded him with the same evils as they had Seon, and they took all his land and his cities. The king Balac sends to Balaam the seer, that he might curse the people. But God at first forbade it. Yet as he pressed the seer, He allowed him to go, but not to curse; rather, He turned the curses into blessings. ^A Not because the seer's curses had any power, but because the people were miserable and were about to believe in his curses and be condemned there because of their own weakness. This man prophesies concerning Christ, saying: *A star shall rise out of Jacob, and a man shall rise out of Israel* (Num. 24. 17). For the Spirit of God came upon the seer. But when Balaam had departed, the sons of Israel go out to the daughters of Moab, and they are initiated into Beelphegor. Then Moses commands each one to kill his brother who had served idols. Then also Phinees the son of Eleazar pierced the Israelite Zambri and Chasbi the Madianitess with him, and it was reckoned to him for righteousness (Ps. 105. 31). Then the sons of Israel are numbered from twenty years old and upward, and there were found six hundred and three thousand men; but of the Levites, twenty-three thousand from a month old and upward. This census took place in Arboth Moab, beyond the Jordan. And there was no man among them of those whom Moses had numbered before in the desert of Sinai, except Jesus the son of Nave and Chaleb the son of Jephone. Certain daughters of Salpaad of the tribe of Manasse approach, requesting, since their father had died without male children, that the inheritance and the possession might come to them. God ordered them to take it. And if anyone dies not having a son, let the daughter inherit; and if there is no daughter, the brother; and if no brother, the father's brother. God shows Moses from Mount Navo (b) the land of promise, and Jesus the son of Nave is appointed in his order. Then He gives commandments to the sons of Israel concerning burnt offerings, of the daily sacrifices, of those on the sabbaths, those on the new moons, those on the pascha, those on the day of the weeks, and those in the seventh month. He also gives orders concerning vows, that is, those things which anyone might pledge. Then twelve thousand of the Israelites are armed against the Madianites, and Phinees with them, and they slay them, and the five kings of Madiam, and Balaam the seer. And they offered the spoils as firstfruits to God, and distributed the rest among themselves. The tribe of Ruben and Gad, and half the tribe of Manasse, approaching, asked Moses for the region beyond the Jordan. But he gave it, after they had first promised that they would fight together with the remaining Israelites and cross the Jordan with arms, so as to fight on behalf of their brothers. Here Moses narrates from Egypt until they came opposite Jericho. He commands them to exterminate all the idols of the nations. He speaks to them also concerning the boundaries of the land, whence they begin and where they end. He gives instructions also concerning the land which the Levites were to receive, and concerning the six cities of refuge, so that he who killed someone unintentionally might take refuge ^B there and be free from danger, remaining there until the high priest dies. But if he is caught outside the boundaries of the city, and the kinsman of the slain kills him, he shall not be held liable. And he discusses briefly the laws pertaining to murders. The princes of the tribe of Manasse approach, saying to Moses: Since it seemed good for the daughters of Salpaad to take an inheritance, if it should happen that they marry a man from another tribe, what shall be done? For the inheritance of our own tribe will go to that tribe. Then Moses commanded that a woman take a husband from her own tribe, so that inheritances might not be transferred from tribe to tribe.

Synopsis of Deuteronomy

As in a summary, Moses narrates all the former things, leading them into remembrance of both the kindness of God and their own wickedness. An exhortation concerning not worshipping idols. Here lies also: *Thou shalt not adore the stars, which the Lord thy God has dispensed to all the nations that are under the heavens* (Deut. 4. 19). Regarding "dispensed," not that He Himself commanded—far be it—but as the blessed Paul says: *God gave them up to a reprobate mind* (Rom. 1. 28), not that He gave them up, but that He left them because they chose it and were unrepentant. Thus here, "dispensed to them," that is, He left them because they chose the error and were unwilling to turn back. Here having proceeded a little, he says: *I call heaven and earth to witness against you, that you shall perish with destruction if you depart from God* (Deut. 4. 26) (b). Then he shows that God did not provide these things to anyone as He did to them. And he designates three cities beyond the Jordan as a refuge. He continues to remind them of the former things, and, *Bind them upon thy hands,* he says, *and thou shalt write them upon thy doorposts, and thou shalt teach thy son* (Deut. 6. 8, 9). But having said what evils will happen if they disobey, he encourages them not to fear the enemies. Again he reminds them of the former things. Here lies: *Take heed to thyself* (Ibid. v. 13), which he often says to them, and proceeding he adds, and advises them not to ascribe their victories to their own power, but to the grace of God. Here lies, that *God is a consuming fire* (Deut. 4. 24; Heb. 12. 29), which Paul set in the Epistle to the Hebrews. Moses also advises them at the same time not to be puffed up. *For not because of thy righteousness,* he says, *O Israel, shall the nations be destroyed, but because of their own impiety* (Deut. 9. 5). He reminds them also of the making of the calf. ^C Here lies: *Circumcise the hardness of your heart, and you shall not stiffen your neck* (Deut. 10. 16). He praises the land of promise. Here lies: *Having eaten and drunk and been filled, take heed to thyself*; and he foretells the evils to the disobedient, and the goods if they obey. And he commands to give the blessing on Mount Garizin, and the curse on Mount Gebal; to destroy the idols and their places. He commands not to offer sacrifices to God everywhere, but in the place which He may choose. Concerning not envying the nations, nor obeying anyone advising to worship idols, ^D even if he works signs, neither friend nor anyone else, but to stone the one advising, even if he be a brother; and if a city should worship idols, to make it anathema. He advises what must be eaten and what must be rejected. He legislates concerning the remission of debts, concerning the release and

liberty of slaves, concerning the firstborn, and concerning the Passover. Here lies that passage: "You shall not be able to offer the Passover in that city which the Lord your God gives you, but in the place which the Lord your God shall choose" (Deut. 16:5). Concerning the weeks, concerning the feast of booths, concerning judges, and concerning kings, if at any time they should wish to appoint a king over themselves. Concerning the Levites, and concerning those things which they ought to receive. That it is not proper to use those who are called purifiers ^A, nor enchanters, nor divinations, nor omens, or similar things. Here lies that passage: "The Lord will raise up for you a prophet as I am" (Deut. 18:15). And it is commanded that "At the mouth of two witnesses or three shall every word be established" (John 1:45; Deut. 19:15). And concerning false witnesses, what they ought to suffer. As war is imminent, he says whom it is necessary to send out, and not to allow him to fight with them. He urges them not to kill enemies falling into their hands, except for the seven nations. And as for all the cities, he says, when you have taken them, plunder them, and kill only the males. But of these, whose land you possess, do not allow anyone to live. Do not cut down fruit-bearing trees, he says, for fixing a siege rampart. If someone is found slain, and it does not appear who killed him, he establishes by law what must be done. If someone having two wives hates one and loves the other, and it happens that the son of the hated one is the firstborn, let not the son of the loved one be preferred before him. Concerning a disobedient son. Here lies that passage: "Cursed is everyone who hangs on a tree" (Deut. 21:23). Since, therefore, the curse was pronounced against those who did not keep the law, "Cursed is everyone who does not remain in all things written in this book" (Gal. 3:13; Deut. 27:26); Moses speaks concerning the law, nor could Christ incur this curse: for He fulfilled the law, He exchanged the curse for a curse, being suspended on the tree. That it is not proper to neglect even the animals of an enemy. He constitutes other things as well, and discourses on marriage laws, and sets punishments against the violators of virgins. Whom he prohibits from entering into the church; he also brings laws concerning others, and concerning not taking interest. That one must not delay in paying vows; but whatever one has vowed, let him pay immediately. Concerning a woman who has received a bill of divorce, concerning pledges, concerning theft, concerning the wages of a hireling, concerning an orphan, concerning a widow, concerning leaving behind ears of corn and grapes for the poor. Here it lies, that no one ought to receive more than forty stripes for any ^B iniquity. Concerning not muzzling the mouth of the ox that is treading, concerning raising up offspring for a brother who is deceased, by him who is the survivor: and what he is to suffer who does not wish to raise up offspring. Concerning weights, concerning measures. Concerning the exterminating of Amalek. Concerning firstfruits, and concerning humanity toward widows and orphans. From here, finally, begin the curses and the blessings; the former for the disobedient, the latter for those who obey. And he weaves a long discourse concerning the evils about to invade them themselves. This happened under the Assyrians and the Babylonians. The former, that children also are to be eaten, happened in the sieges. He makes mention here of Christ Himself. "Your life," he says, "shall be hanging before your eyes" (Deut. 28:66). Here lies that passage: "Lest there be any root of bitterness" (Deut. 29:18), which Paul mentions in the Epistle to the Hebrews (Heb. 12:15). And, "The hidden things are for you and for your children, but the manifest things are for you; for his commandment," he says, "will not be difficult. It is not in heaven, so that you should say: 'Who will ascend into heaven?' nor beyond the sea, but the word is near to you, in your mouth" (Deut. 29:29; 30:11-12; Rom. 10:6). These things spoken concerning the legal commandment, Paul drew to faith in Christ. "I call to witness against you," he says, "heaven and earth, that you love God" (Deut. 30:19). Then he calls Joshua the son of Nun, and orders him to lead the people, and not to fear the enemies, since they have God as their helper. And he commands that the law be read to the whole people during the feast of booths. God foretells to Moses that after his death the people will serve idols and will be punished. "Let this song be," he says, "which shall bear witness against them. For they will never forget it." And Moses wrote the song, and foretold to them that they were going to act wickedly. Here it is read: "They moved me to jealousy by that which is not God, and I will move them to jealousy by that which is not a nation" (Deut. 32:21). Moses is ordered to ascend to Mount Abarim, which was also called Nabo, and to see the land of promise: and after he had blessed each of the tribes, he died: “and no one knows his sepulcher to this very day." Here end the five books of Moses, which the Samaritans alone accepted and acknowledged.

Synopsis of the Book of Joshua the Son of Nun

Joshua is ordered to command the people to attend to the law of God. He sends spies, who enter Jericho. When the king of the city had heard this, he sent those who would search for the men at the house of Raab the harlot, who had received them. She, however, hid the spies. And for that grace she sought salvation for her house, when the city should be taken. They agreed. And when they had departed, they reported what had happened. He commands the people to cross the Jordan, and they crossed on dry ground, and set up twelve stones in the camp. Having heard this, the kings of the Amorites who were beyond the Jordan, and the kings of Phoenicia, that they had crossed the Jordan on dry land, were terrified, and were astonished. Then Joshua, being ordered, circumcises the Jews with stone knives. Since for forty years Israel wandered in the desert, and for this reason they were uncircumcised

in their place he set up their sons, whom Joshua circumcised, because they had remained uncircumcised on the way. Then he performed the Passover. And on the day they ate unleavened bread from the grain of that land, the manna ceased. Joshua is ordered to remove his sandal, and to circle Jericho with the trumpets and the ark for those seven days. When this was done, the walls fell down of their own accord. It is manifest, therefore, that from that time the beginning was made to dissolving the Sabbath; for from whichever day one begins, it is necessary for the Sabbath to fall within the seven days. Then Rahab is saved with her kin, and dwells in Israel, but the city is burned and is put under a ban, and Joshua cursed the one who should rebuild it. Achar stole from the devoted things, and the people are defeated when attacking another city. Joshua prays to God: God orders the devoted thing to be removed. Achar was pointed out, the theft was proven, and Achar was stoned with his sons and daughters. Joshua fought the battle again, and took Gaza, and burned it; and twelve thousand fell therein; and they hanged the king of the city upon a tree. The kings of the Amorites and Canaanites and the rest gather together to war against Israel. Joshua builds an altar of whole stones, and writes the Deuteronomy there. And half of them stand near Mount Ebal, and half near Mount Gerizim. After this follow the matters concerning the Gibeonites. For these, having heard about the Israelites and, fearing them on account of the things they had already successfully accomplished against their enemies, come to them clad in old garments, bringing dry bread and worn-out sandals, and say to the people that they had come from a far-off land; and they made their garments, and bread, and sandals a sign that they lived far away. For they said that these had become old on the journey; and that they had come for the sake of making covenants of peace with them. But they, not asking God, made covenants. And when they knew they had been deceived, and that they did not live far away but nearby, being unable to fight them because of their oaths, they made them woodcutters and water-carriers. Here the prophecy of Noah comes to pass, which he said: "Canaan shall be a servant"; for from him are these. Adonibezek, king of Jerusalem, heard that Jericho and Gaza had been captured, and that the Gibeonites had defected, and he marches against them with other kings as well. But they called for Joshua for an alliance. He came and joined battle, and routed them; and hail was brought down upon them from heaven; and the hail killed more than the sons of Israel with the sword. Then the sun stood still over Gibeon, and the moon over the valley of Ajalon; and Joshua killed all the enemy people, and five kings. He also captured Makkedah, and Libnah, and Lachish, and Eglon, and Hebron, and Debir, and the mountain country, and the plain. Other many kings gathered together with great armies, and Joshua captured these as well. The names and cities of these are set down here and are numerous. Joshua is ordered to distribute the land to the Israelites. And it is written which tribe received which lots, and what should be given to the Levites. Joshua sends the tribe of Reuben and of Gad and the half-tribe of Manasseh to their lots, which they had received while Moses was still alive. But they, having departed, built an altar by the Jordan. This troubled the other tribes. For they feared that they had done this on account of apostasy. They send to them accusing them; but they made their defense, saying, "It is not on account of apostasy that we built the altar; but so that those who are with you might not have our sons as strangers to their own kin, because the Jordan flows between both; but so that the altar might be a testimony, and that your children might not have occasion to say to our descendants, 'You have no portion of the Lord.'" The rest of the tribes were convinced not to make war against them further. Then Joshua convenes the Israelites, and reminds them of the good deeds of God, and exhorts them to keep the law, and predicts the evils that will befall them if they do not keep it, and he dies. Eleazar the priest also dies, and Phinehas his son served as priest in his stead. And the Israelites practiced idolatry, and were delivered to Eglon king of Moab, and he lorded over them for eighteen years.

Synopsis of the Judges

Here it is narrated which cities they captured, and which they left to be tributary to them. For having become softened toward the labors of war, they transgressed the command of God, which ordered that all of them be completely destroyed from the roots. An angel came from the Lord to the Israelites and rebuked their lawlessness. "For it was necessary," he said, "for all to be destroyed, but you even made covenants with them; for this reason God will not destroy the remaining nations." Having heard these things, they wept with one mind, and the place was called "Weeping." And they continued to act lawlessly and practice idolatry, and were delivered to their enemies, and would be delivered from slavery, and again would persist in the same evils. They were delivered to Chusan-Rishathaim king of Syria for eight years, and the Lord saved them through Othniel the judge. And they were delivered to Eglon king of Moab, and they cried out to the Lord, and he raised up for them Ehud, who by guile slew Eglon and the Moabites. After him Shamgar judged, [and] Deborah, a woman prophetess. And as the Israelites were serving the king of Canaan, she orders Barak, and Deborah to command the war. But he would not endure to go out if she also did not go out with him; and the woman went out. And when the war occurred, the enemies flee, and the general of the enemy, Sisera, coming to...

^A a woman named Jael, and asked for a drink: she gave him milk instead of water. But when he fell asleep after drinking, the woman took a tent peg and drove it through his temples. Thus Sisera died; and when Barak arrived, he saw him dead. Then Deborah sang a triumphal song. Again, the Israelites are delivered into the hands of Midian; for they frequently provoked God. Then an angel appeared to Gideon, who incited him to war. Henceforth the Lord commands him to sacrifice the fatted calf of his father and offer it as a whole burnt offering, and to destroy the altar of Baal. He obeyed, and offered the burnt offering to God. And Gideon, who is also called Jerubbaal, asks for a sign, which was produced in a fleece. He is commanded to dismiss the entire army and retain only three hundred soldiers. He did this, and engaged the enemies with lamps and trumpets, and routed them. Then Oreb and Zeeb, the princes of Midian, and the kings Zebee and Salmana were slain. Dying, Gideon left seventy sons, and one from a concubine, Abimelech. Once the seventy brothers were killed, he obtained the kingdom; but not long after, he paid the penalty for his fratricide. For when he had approached a certain city in battle, his head was crushed by a woman with a fragment of a millstone, and he lost his life. After Abimelech, Thola judged, and after Thola, Jair. And the children of Israel angered God, and were delivered into the hands of the Ammonites. Then the chiefs of the people ask Jephthah, the son of a harlot who had been ejected from his father’s house by his brothers, to be the leader of the war against the sons of Ammon, and they hand over the command to him. He complied, and having sent ambassadors to the king of the sons of Ammon, since he persuaded him of nothing, he vows to God that he will sacrifice the first who meets him upon his return from war: having engaged in battle and defeated the enemy, he sacrifices his own daughter; for she was the first to meet him. Again, the children of Israel angered God, and were delivered into the hands of the foreigners. Then Samson is born, and having seen a woman in Timnah, he was captivated by her love, and wished to take her as his wife. His parents at first impeded him, because she was a foreigner; but when they saw him insistent, they forbade him no further. As he went to speak with her, a lion met him, which he killed with his own hands. When the weddings were to be celebrated, he went again, saw a honeycomb in the mouth of the lion whom he had killed, and having taken it, he ate it, and gave it to his parents and his fellow citizens; and he proposed a riddle to them, saying: Out of the eater came forth meat, that is, out of the mouth of the lion; and out of the strong came forth sweetness (Jud. 14.14). And he promised that he would give thirty sindones and thirty stolas to anyone who could interpret it; if they could not, they should give him the same. Now when they were stuck and could not find the explanation, they threatened his wife with death unless she learned the explanation of the riddle from him; when she had learned it, she announced it to them; and when they had told the explanation, they received the wagers. Samson was indignant. The father of his bride, fearing, gave her to his groomsman: this angered Samson all the more, and having caught three hundred foxes, and with lamps lighted at their tails, he let them loose into the fields of the foreigners; but when he set their summer crops on fire, they burned the house of his bride along with the bride herself and her father. Not even by this deed did Samson appease his wrath, but he continued to attack them. They, however, having drawn up a battle line against Israel, sought Samson; but the Israelites delivered him bound to the enemies. Having broken his bonds, when he had found the jawbone of a donkey, he killed a thousand men with it. And when he was afflicted by thirst, he prayed to God, and water came out of the jawbone, and he drank. Thence he came to a harlot woman in Gaza, and the enemies surrounded him; but he, at midnight, carried away the city gates, putting them on his shoulders, and departed. After these things, he loved a certain woman named Delilah ^B, and took her as his wife. The satraps of the foreigners promised her eleven hundred silver pieces if she could find out from him by what means he could be easily subdued. When she tried to learn this, at first he deceived her; at last, when she importunately insisted, he told her the truth, namely, that if anyone were to remove his hair, he would become weak. She, having called the satraps, and having had him shorn while he was induced to sleep, rendered him weak. The foreigners, having captured him, blinded him and threw him into prison. They rejoiced, and brought him out of the prison so that they could mock him. But Samson, groaning bitterly, when he had asked the Lord to grant him strength, having taken hold of the columns of the house and shaken them, brought down the house upon the satraps, upon himself, and upon the other great multitude, and more died then than he had killed while living. Then those who were from the tribe of Dan move to war, and they capture Laish, and they gave it a name; and they set up a graven image there to be worshipped. A Levite, when his concubine had departed in anger to her father's house, set out to bring her back with him; when she was taken and he was returning, and was on his journey, he turned aside into Gabaa of Benjamin, at the home of a certain old man. Those who were in Gabaa, surrounding the house, sought the guest, that they might inflict an outrage upon him. The old man was prepared to deliver his virgin daughter to them. They, having received the concubine, mocked her throughout the night. At the approach of light, she was dismissed and they departed. But she, because of the molestation inflicted upon her, when she arrived at the house where her husband had turned aside, expired. He went out, and having found her dead, divided the body into twelve parts, and sent them to the twelve tribes. The Israelites took this deed indignantly, and armed, sought those who had committed the outrage upon the woman. But since the Benjaminites refused to deliver them up, they waged war. And at first they were defeated, the second time likewise: but in the third engagement they struck down the whole tribe of Benjamin, except for six hundred who had fled. Now since there was a danger that the whole tribe might perish (nor did they themselves offer their own daughters to the wives, and the sons ^C of Israel swore not to give their own, they chose those who had fought with them against the Benjaminites, and to them they gave the virgins, four hundred in number; and since they were still wanting, the feast being held, they sur-

surrendering them to those who had gone out to snatch them away, the parents not knowing.

Synopsis of Ruth

Synopsis of the Four Books of Kings

^A He threatened him that the kingdom was even then to be taken from him. Saul, however, used force against him so that he might go with him. But he would not. Finally, being compelled by force, he ascended. And afterwards Samuel himself, when he had ordered Agag to be brought to him, slew him with his own hands. And from that time he did not see Saul until the day of his death, but mourned for him. Then Samuel is sent by God to anoint David, and when he arrived, he anointed him. ^B Then an evil spirit seized Saul, and they bring to him David, that he might play the lyre and soothe the evil spirit. But when Goliath brought war, and all were struck with fear, David is sent to visit his brothers; and as he came to the camp, he asks what gift would be given to him who had slain this alien. They indeed said: The king's daughter will be given to him as a wife. He approached Saul, and promised that he would kill him. But he did not believe. Finally, he sent him off stripped of arms, because he could not bear them. David, having discharged a stone into his forehead, prostrated him, and cutting off his head with his own sword, returned glorious from the battle. ^C Upon seeing him, the soul of Jonathan was knit to him, and he loved him exceedingly, and offered him gifts. But Saul envied him, because the dancing maidens had said: Saul has struck in his thousands, and David in his ten thousands. Saul brandished his spear against David to kill him, but he fled. Now when David was famous and approved by all, Saul was gnawed the more; and when he wished to destroy him, he promised him his daughter if he would kill one hundred of the enemies; and when he had killed them, he becomes the king's son-in-law. And upon another war breaking out, he performed brilliantly again; but Saul was much more exasperated against him, and says to his son Jonathan that he wishes to kill him. He, however, disclosed the matter to David, and ordered him to lie in hiding. ^D When he had placated his father, he brings David to him. But war breaking out again, David performed valiantly, and again fled from Saul, who wanted to pierce him with a spear. By his wife's counsel he fled thence. Saul sends men to apprehend him; she answers that he is ill. Saul, knowing that he had fled, reproved his daughter; and when he had found out where David was, he sends men to bring him captured. But when those who had been sent did not return, but remaining, prophesied, he himself also went. David approached Jonathan, and explains to him that Saul is plotting his death. "But if you wish," he says, "to learn tomorrow, I shall be away at the time of the meal. If your father asks the cause of my absence, say that I requested permission to depart, as there was a sacrifice in the city. If he takes that calmly, I suspect nothing bad; but if he takes it ill, it is clear to me that vengeance and traps are being prepared." Jonathan does this; but Saul was angry to such a degree that he attempted to kill his own son. He, however, leaping from the table, went out into the field, and sent the arrows; for this had been agreed upon as a signal: and running after his servant, while David was hiding in that place, he says: "Hasten quickly, do not delay, because the arrow is there far from you." David understood what these things meant, and when the servant had withdrawn, he fell into the embrace of Jonathan and wept: and he ordered him to flee and to remember their pacts. These things, moreover, were that he should never remove mercy from the house of Jonathan, whether living or dead. ^A David comes to Abimelech the priest. Then he ate the bread of the presence: he also received the sword of Goliath, saying that he had been sent by some king with haste. And he came from there to Achish, then into Odollam, and commends his house to the king of Moab. When, however, Saul was complaining among his servants, that no one suffered for his lot nor delivered David to him, Doeg the Idumean, who was present when David came to the priest, announced to him what had been done. He, having summoned the priests, when those who were present were unwilling to kill them, orders Doeg to do it, who killed three hundred and fifty men who wore the Ephod, and destroyed Nob, their city. These things one of the sons of the priest, who had escaped the slaughter, reported to David. He, however, grieving, kept him with him, and liberated Cila, which was being besieged. ^B When he had heard that Saul was coming against him, he went out from there into the wilderness of Ziph. When Saul had heard this, he marched against him. But while he was pursuing him, having heard of a raid by enemies, he retreats. Then, when he had returned from the enemies, he again sought him out, and went into the cave in which David was sitting, and with him men positioned inside. And when all were urging him to kill Saul, he did not comply, nor did he allow it to those who wanted to. But when he went out of the cave, he also followed, and crying out to him, taught Saul of his wickedness and his own justice. He, however, wept. Then Samuel died. He sends men to ask gifts from Nabal for the protection with which he had guarded his flocks. He, however, not only did not give, but also treated him with contumely through his messengers. ^C He went forth armed to destroy him. Abigail, his wife, learned these things, and having accepted gifts, she meets David, and having besought him much, she restrained his assault. And Nabal having died, Abigail becomes his wife. When Saul had heard in what place David was, he comes to him again. And while Saul was sleeping with his whole army, David arrives with Abessa: and when he ordered him to pierce the enemy, he did not yield, but having taken the cup that was at his head, and the spear, he proceeded to a distance, and crying out, awakened his commander, and chided him for his negligence, that he did not guard the king. ^D He shows the spear and the cup, and accuses Saul of pursuing him who had harmed him in nothing. Then David flees to King Achish, for he did not think it safe to remain near Saul. David receives Siceleg from Achish: and he was making raids against the enemies, and was receiving money and many sheep. Then the aliens are gathered against Israel, and Saul consults an enchantress. David having turned back from the army (for the satraps of the aliens [original-script column: see facsimile]

receiving money and many sheep. Then the aliens are gathered against Israel, and Saul consults an enchantress. David having turned back from the army (for the satraps of the aliens ^A permitted him not to proceed with them into battle, suspecting that he might betray their camp), he finds Ziklag burned with fire, and the women nowhere to be seen; for they had been led away captive. Having asked of God whether he ought to pursue them, and upon His answering that he ought, he pursued them. And having learned from an Egyptian boy where they were encamped, he attacked them while they were negligent, struck them down, took the spoils, and distributed them in equal shares to those who had fought and to those who had remained with the baggage. ^B And when the war of the aliens against Israel had taken place, Saul falls, as do Jonathan and his other two sons; and the enemy, having taken him, fastened him to the wall of Beth-shan, which is Scythopolis. Then those from Jabesh came, and took him and Jonathan, and buried them.

Of the Second Book of Kings

Someone comes announcing to David that he himself had killed Saul; and David killed him. And he lamented for Saul and Jonathan, and they anoint him as king. And he sends to those in Jabesh-Gilead, praising them because they had buried Saul. And Abner, the commander of Saul, made Ish-bosheth the son of Saul king of Israel. ^C But David reigned over Judah. And when Joab, the commander of David, and Abner, the commander of Saul, met one another, and battle was joined from youth, Asahel, the brother of Joab, pursued Abner; and though he often commanded him to withdraw, he did not desist. Then Abner kills him, and having called Joab, he urges him to put an end to the war. And there was war between the house of Saul and the house of David; and the one was weakening, while the other was growing stronger. Abner takes the concubine of Saul; Ish-bosheth accused him. Enraged, Abner sent to David, promising to deliver all the people to him. And when he ^D came to him, David entertained him. But when Joab heard from whence he had returned from war, he sent for Abner and murdered him by treachery, avenging the blood of his brother. Having learned of this, David curses Joab, and laments for Abner, and buries him with great honor. Rechab and Baanah, having secretly killed Ish-bosheth, came to David as though they would be commended for the murder. But he killed them. Then David becomes king of all the people, and comes to Jerusalem against the Jebusite, and the lame prevent him from entering; but he takes the stronghold and built a house for himself. Hiram, king of Tyre, also helped him. The aliens rose up again, and David went out and cut them down. But when they attacked again, he is forbidden by God from going up to meet them. But "When you hear," says God, "the sound of the rustling of weeping, then you shall carry on the war." For then they shall be delivered to you. David brings up the ark, and Uzzah dies because he stretched out his hand toward the ark. And when the ark was being brought up, David danced, and Michal despised him. Then, when David wanted to build a temple, he is prevented by Nathan the prophet, and he prays, giving thanks to God, ^A giving thanks for the promises which he had heard. David struck the aliens and Moab and the Syrians, and he brought the golden arms which he took to Jerusalem, which later Shishak king of Egypt took. And David dedicated many things. He deems Mephibosheth the son of Jonathan worthy of the royal table, and gives him all that belonged to Saul. And he commands Ziba, who had been a servant to his father, to serve Mephibosheth with his children. He also sends to the king of the sons of Ammon to offer condolences, since his father had died. But he, having been persuaded by his own princes, insults those who were sent by David for the purpose of consolation. From this, war arises; and at first he sent Joab, then David himself came, and ^B put the enemies to flight. Then follow the events concerning Uriah and Bathsheba, and the child who died. After which Solomon is born. Joab fights Rabbah, and after gaining control of the city, he sends to David, wishing the victory to be ascribed to him. Amnon, the son of David, becomes enamored of his sister Tamar, and having feigned illness, he abused her when she came to visit him. Upon hearing this, her brother Absalom, at a later time, invites the king to a feast; and when he did not come, he requested that at least his brothers come. And when they had come, he warned his own servants, and they killed Amnon during the feast. When David heard this, he mourned ^C significantly and was angry at Absalom. But he fled; and after three years, when the king had abated his anger, Joab devised a plan through a woman of Tekoa and persuaded the king to bring back Absalom. But when he had returned, his father did not wish to see him immediately, but he was for two years in Jerusalem out of the sight of the king. Then he calls Joab; but he did not obey. Then he burned his field, and thus compelled, he came to Absalom, and being sent by him to the king, he reconciled him, and brought in Absalom. Absalom made for himself chariots and horses, and he would welcome those coming for judgment with great honor, ^D praising them as having just things to say, but pitying them as if there were no one able to help, and he would say: "Who will appoint me judge in the land?" and in this way he was winning over the people. Absalom rises up against David; and he, having heard this, fled from Jerusalem, having left his concubines in the city. When Ittai wanted to go with him, at first he forbade it, but when he saw him persisting, he allowed it. And when they had crossed the torrent, he ordered the priests to return the ark to the city. He himself said he would wait for them by the olive tree, in case they might have some of the king’s secrets to report. Hushai meets David. And he sent him to oppose Ahithophel, who was a counselor to Absalom. And when he went away, Ziba comes, and having accused his master Mephibosheth, as though he intended to reign, he takes

ltero nomine quod habetur primo libro Paralipomenon cap. 9, v. 40, Meribaal. Error autem ideo perseveravit, quia primum nomen, Memphibosthe, apsu graphico ad Isbesethum transierat. ^A Rising against David, Absalom usurps his kingdom; upon discovering this, David flees from Jerusalem, having dismissed his concubines within the city. ^B Being inclined to take them with him, he at first refuses but then, when he sees them pressing, he permits it. When, however, they had crossed the torrent, he orders the priests to return the ark to the city. He himself says he will await them at the place of the Olives, if they have any of the king’s secrets to report. Chusi meets David. He sends him to oppose Achitophel, who was of Absalom’s own council. After he had departed, Siba comes, who, by accusing his master Memphibaal of wishing to reign, receives everything from David. Then Semei curses David; but David prevents Abessa, who wanted to kill him. Chusi comes to Absalom and persuades him that he approaches him as a well-wisher. ^C And when counsel was being taken about how to proceed, Achitophel urges Absalom to have intercourse with his father’s concubines. He does this on the roof of the house so that all might see. He adds another piece of advice: that he be allowed to attack and kill David with a thousand men. But when Chusi was called to give his own advice, he overturns the opinion of Achitophel, urging that he hold back for a time but later attack David with great preparation. And that opinion pleased him more, God clearly orchestrating it. Then Chusi sent and reported these things to David through the sons of the priests. Achitophel, whose opinion had been despised, hanged himself. Many gifts are brought to David. An army having been drawn up, he sent it out, saying: "Spare my boy Absalom" (2 Reg.). ^D The battle is joined, and with many falling, Absalom is also killed, being caught by his hair in an oak tree. With him killed, the war ceases. Chusi sends Joab to announce the victory to David. Hearing this, he mourned for his son until Joab entered and changed him, persuading him to greet the army with a happy and cheerful face. The king was recalling the fleeing Israelites, but Abessa, having already proposed this, brought it about that they submitted themselves to David. As he was crossing the Jordan, Semei came, confessing his sin. Abessa wanted to kill him, but David prevented it. Memphibaal also arrived, squalid, dressed in dirty clothes, having a thick moustache, and showing long nails, all of which were signs of grief on account of the war waged against David. The king asked why he had not come with him. He replied that he had asked Siba his servant to load him onto a beast of burden (for Memphibaal was indeed lame), but he had refused. Then the king orders him to divide the field with Siba. David wanted to take with him Berzelli, who had ministered many things to him during the time of the war; but he refused on account of his old age, and the king took his son in his stead. Then the army is split, and a part gives itself to Sabee. And David sends Amessa to subdue him; but Joab kills Amessa by treachery and lays siege to the city to which Sabee had fled. Those who were in the city, at the persuasion of a woman, threw the severed head of Sabee to Joab from the wall, and thus they were freed from the war. Famine comes upon the land, to wipe out which it was necessary that some of Saul’s offspring be handed over to the Gabaonites. Then David preserves Memphibaal, because of the oath sworn to Jonathan. But he hands over the sons and grandsons of Saul, and buries Saul and Jonathan in the tomb of Cis. Wars are stirred up. David’s men prevent him from going out, lest he be endangered. Then he speaks the seventeenth Psalm. The brave and notable deeds of David’s leaders are recounted. Joab is ordered to enumerate the people, and he enumerates them: and there were nine hundred thousand of Israel, and four hundred thousand of Judah, all of them fighting men. Then the prophet Gad comes, giving him the choice of three punishments to choose from: either three years of famine, or a three-day flight from pressing enemies, or three days of deadly pestilence. He chose the three days of deadly pestilence, and seventy thousand men died from morning until the time of the meal. Then David said: "Behold, I have sinned, and I the pastor have done wickedly; these who are the sheep, what have they done? Let thy hand be upon me and upon my father’s house" (2 Reg. 24, 17). The punishment ceased, and David is ordered to erect an altar in the threshing floor of Ornias, and to sacrifice there; which he did. Ornias, the son of David, receives Joab and Abiathar at a banquet, as if he were about to reign. Bersabee enters, according to the counsel of the prophet Nathan, and reports this to David; while she was speaking, Nathan entered; they were plotting, clearly, that Solomon might reign. They went out with Solomon mounted on the king’s mule. Then Nathan the prophet and Sadduc the priest went to Gion, and they anointed him and said: "Long live the king" (3 Reg. 1, 30). Jonathan the son of Abiathar comes and reports these things to the feasting Ornias. And the others fled, but Ornias fled to the altar, fearing Solomon. Then he leads him out from there, and coming, Ornias worshipped the king. David, about to die, urges Solomon to keep the law of God, so that he might obtain the promises made to him. He also gives instructions concerning Joab and Semei, that they be punished.

BOOK III OF THE KINGDOMS

Solomon slays Ornia, because he asked for Abisac, and casts Abiathar out of the priesthood. ^A And the threat against Heli was fulfilled, for from him he traced his lineage. He also slew Joab; and he appointed Sadduc the priest to be priest in place of Abiathar. Solomon gives an injunction to Semei, that he should remain in the city for good; and that if he ever left it, he would not do so unpunished, but would undergo the penalty of death. He had lost servants; ^B but the man, forgetting the command, went out to search, and when Solomon learned of it, he slew him. A narrative concerning the wisdom of Solomon, concerning the peace in his time, concerning the luxury of his table, and concerning chariots, horses, and all his wealth. Solomon asks God for wisdom. Then he gives judgment to the women who came to him concerning the child. Again a discourse concerning the wisdom of Solomon, concerning the luxury of his table, and who performed this service for him. He sends to Chiram the king of Tyre, asking for woodcutters for hire; and he provided them. Here is included the number of the workmen, ^C and the multitude of the material prepared for the temple. Then the building of the temple. Solomon prays in the temple, and sacrifices, and dedicates the house. God promises him good things if he keeps His commandments, and threatens the contrary if he transgresses. He had a ship that brought gold. Matters concerning the Queen of the South, who came to hear his wisdom. Matters concerning his great wealth, concerning the golden arms that he made, concerning his kingdom, whence and how far it extended. From here concerning his idolatry, ^D and the offense he committed against God. Henceforth a threat against him, and the undoing of the kingdom, the disappearance of peace. For Adar the Idumaean rises against him, and Esdrom. His servant Hieroboam also rises against him. Achia the prophet comes to Hieroboam, and gives him a garment to tear into ten pieces, signifying to him that he shall hold the ten scepters. But when Solomon wanted to slay him, he fled to Egypt. Hieroboam returned from Egypt upon the death of Solomon. The people, approaching Roboam the son of Solomon, requested that the rule become lighter for them than that of Solomon. But he, being persuaded by certain young men who were his companions, threatened to make it even more burdensome for them. Thence the ten tribes separated, and made Hieroboam king over themselves. And when Roboam wished to march against him, God prevented it.

When the child of Hieroboam fell ill, he sent his wife to Achia the prophet to inquire about the sickness. The prophet said that he would die, and he died. Hieroboam sets up golden calves, one in Bethel, and one in Dan, so that the people would not go up to Jerusalem. ^A While they were sacrificing there, behold a man of God comes and prophesies events concerning Josias. The king’s hand withered, and the altar was rent. But when the prophet of God prayed, the king was healed. And he invited the prophet to eat with him. But he would not agree, keeping the command of God, which he later transgressed, and was slain by the lion. Hieroboam still persisted in his wickedness, and Roboam practiced idolatry all the years of his kingdom. Sousakeim came and took the treasures. After him reigns Abias his son, ^B and after him the son of Abia, Asa. After Hieroboam reigns his son Adas, whom Basa slew and reigned, and made war against Asa. But he, having used the alliance of the Syrian Ader, became more powerful. But as Basa was wicked, God threatens him with great things. When he died, his son Ela reigned, whom Zambri, one of the commanders, slew and reigned, and destroyed the house of Basa. And when Zambri also died, having burned himself, Ambri reigns. And when he too died, Achab his son reigns. ^C The son of Asa, Josaphat, reigns. Elias the prophet threatens Achab with the drought that occurred for three years and six months. Then the prophet is fed by the ravens. Here are the matters concerning the widow in Sarephtha, concerning the cruse of oil, and the jar of flour, and the death of the child, and the raising from death. Elias is sent to Achab, and performs the sacrifice, and brings down fire from heaven, and consumes it. Then, taking the priests of Baal, he slew them. Then he brings good tidings of rain to Achab. ^D And Elijah went up to Carmel and prayed, and performs the sacrifice; behold rain. Jezabel, the wife of Achab, threatens Elijah with death, and he comes into the desert, and having slept, and being awakened by an angel of God, found a hearth cake, and having eaten it, was strengthened. In that food he came for forty days to Choreb. Then he says: Lord, they have digged down thy altars. Leaving his oxen pair, Elisaeus follows Elias. Thence the narrative concerning the vineyard of Naboth and the threat against Jezabel and Achab, and the contrition of Achab. The Syrian Ader came upon Israel 354 with thirty-two kings; but he overcame them. And having marched a second time, he fell into a great defeat. When he saw himself in danger, having put on a pitiful guise, he comes to Achab, calling himself a servant, and wishing to happily obtain safety. He made him get into the chariot, and having deemed him worthy of honor, sent him away to his own land. The prophet comes accusing the king for these things, and threatening death. Achab deliberates whether he ought to march against the Syrians; and at the counsel of Josaphat, king of Juda, Michaia the prophet is summoned, and being asked, foretells calamities if he should make war. Achab is angry; Sedecias the false prophet strikes Michaia. Achab orders Michaia the false prophet to be held until the war has an end. He went out to fight, and says to Josaphat: Let us change our attire and clothing; I will take yours, and I give you in exchange my [alt-version omitted]

^A own. Now when this had happened, and the soldiers had received orders from their king—having left everyone else—to attack only the king of Israel, seeing Josaphat the king of Judah, and thinking him to be the king of Israel (for their attire deceived them), they surrounded him to kill him. But he cried out and was rescued from the danger. But another archer struck Achaab, and the blood flowed, which they washed in the pool; and the harlots washed themselves in his blood, and the dogs licked him. After Achaab, Ochozias his son reigned. And since Josaphat was his friend, he paid the penalty, in such a way that his works were interrupted.

Fourth Book of Kings

^A His forces when he was taken, to shoot toward the earth. And as he shot three times and stopped, he said to him, "You shall strike Syria a third time; for if you had shot five times, you would have struck it until it was finished." Having died, Eliseus was buried, and a certain dead man thrown near his tomb arose. And when Azaël died, Adad’s son reigned in his place. Joas struck the Syrians three times and died, and Jeroboam his son reigned. And when Joas, king of Judah, also died, Amasias his son reigned; and having struck Edom, he also engaged Joas, king of Israel. He defeated him and entered Jerusalem. When Jeroboam died, Zacharias his son reigned over Israel. And when Amasias, king of Judah, died, Azarias, who is also Ozias, reigned. In his time, Osee began to prophesy. Zacharias was killed by Selus, who reigned over Israel. ^B He used the alliance of Phua, king of the Assyrians, giving him a thousand talents. When he died, Manaem reigned in his place. After Ozias, his son Jotham reigned over Judah; and when he died, Achaz, son of Jotham, reigned. In his time, Raasein the Syrian and Phakes, son of Romelias, came up. Achaz sent to Theglaphalthar the Assyrian, calling for an alliance. He, having come, captured Damascus and killed Raasein. And Salmanasar the Assyrian also rose up against Osee, the son of Ela, and he became his servant. When the Assyrian knew that he wished to revolt—for he had sent an embassy to Ethiopia—he besieged him and bound him, and taking Samaria and other cities, he moved them into Assyria. An accusation of Israel and Judah follows here. Those who were brought from Babylon and settled in Samaria, because they did not fear God, were destroyed by lions. Then a priest was sent from there, and he enlightens them with the law of God, and they feared the Lord and worshipped the idols. The events concerning Ezechias and the Assyrian are also found in Isaias. The events concerning Manasses and his impiety and murders. And when he also died, his son Amon reigned. When Amon died, Josias his son reigned; concerning whom it was prophesied to Jeroboam, the servant of Solomon, when the hand of the king was dried up. He purified Jerusalem and every place, digging up the places of the idols of the priests, and smashing the idols. ^C It is said concerning him that there was no king before him like him, who returned to the Lord with all his heart and with all his soul. In his time, Jeremias began to prophesy; in his time was holda the prophetess. When Pharao Nechao killed him, Joachaz his son reigns in his place. ^D Pharaoh, having also deposed him and led him into Egypt, where he also died, set up Josias' son, Eliakim, who is also Joachim, and he assessed the land for tribute. That man, having become the first of Nabuchodonosor, was thrown outside the walls. Concerning him, Jeremias says: "His corpse shall be thrown to the heat of the day and to the frost of the night; and then, he shall be buried with the burial of an ass." For after he had decomposed, then he was buried. When Eliakim, who is also Joachim, son of Josias, had died, his son Joachim, grandson of Josias, reigns; and this Joachim was also called Jechonia. No longer did the king of Egypt leave his country. For Nabuchodonosor came and besieged the city, since Joachim, who is also Jechonia, came out to him with his mother. And he deported him to Babylon, and he set up his father’s brother, the son of Josias, as king in Jerusalem. This man was Mathanias, who is also Sedekias. When he revolted against the king of Babylon, Nabuchodonosor came and besieged Jerusalem; and having taken and burned it, he blinded Sedekias, bound him, and led him away to Babylon; and he set up Godolias over those who were left in Jerusalem. And when Ismael killed him, those who were left arose and entered Egypt. After these things, the king of Babylon, Euilad Marodak, deemed Joachim worthy of much honor in Babylon. The kingdom of Samaria, as has already been said, has ceased with Osee, son of Ela, who slaughtered Phakee, son of Romelias. The kingdom of Jerusalem has ceased with Sedekias. For he too, having been led away to Babylon, and his eyes having been removed, was cast into a pit for twenty-seven years. Whom the king of Babylon afterwards lifted up, and gave him a throne above the kings there, and he ate and drank with him until the day of his life. And with this the book ends, the people having been taken captive, and the whole city having been captured. Now the names of the kings of Judah and Israel, and what the end of each one's deeds was, and how many years each of them reigned, to relate in summary from the four books provided, is as follows. After the destruction of Saul who reigned for forty years, David reigned over all Israel and Judah for forty years, thus: in Hebron for seven years, and over all Israel and Judah for thirty-three years. And he did what was right with a perfect heart. In his time were the prophets Nathan and Gad. Solomon, son of David, reigned over all the people for forty years as well; and he did evil. And in his time were the prophets Nathan and Gad. Roboam his son reigned for seventeen years, and did evil. In his time the kingdom was split, and there remained with him in Jerusalem two tribes, Judah and Benjamin. In Samaria, ten tribes. In his time were the prophets Achias the Silonite, and Addo. Abia his son reigned for three years. And his heart was not as David’s, but he walked in the sin of his father. In his time was also the prophet Addo.

^A Azarias son of Oded, and Anami, were prophets. Josaphat his son for twenty-five years, and he did what was right; but the high places still remained. Yet afterwards he fell into the reproach of iniquity, because he was a friend of Ochozias, king of Israel, and held much communion with him in his affairs. In his time were the prophets Elias, Elissæus, Michæas, and Jehu son of Anemi, and Oziel son of Zacharias, and Eliadad son of Adia from Marissa. Joram his son for eight years, and he did evil. For he had as a wife the daughter of Achaab. In his time were Elias and Elissæus. Ochozias his son for one year, and he did evil. After him his mother Gotholia for seven years. Joas son of Ochozias for forty years. He killed Zacharias and did what was right in all his heart, as long as Jodaë, the prudent man, lived and instructed him. His servants killed him in the house of Maeloth. In his time prophesied Zacharias son of Jodaë. Amesias his son for nineteen years, and he did what was right in the beginning; but not like David. For the people still sacrificed in the high places, and he did not remove the groves. In his time also prophesied prophets, whose names are not written. But after he struck those who dwelt in Seir, he was lifted up with pride, worshipped the idols of the inhabitants of Seir, and having been delivered into the hands of his enemies, he was smitten. Azarias, who is also Ozias, for fifty-two years, and in the beginning he did what was right, like his father: but he did not remove the high places. When he was prospering, he was lifted up in spirit, and wished himself to offer incense in the temple, which was allowed to the priests only. Therefore he was smitten with leprosy, after he had heard, It is not for thee, Ozia, to offer incense to the Lord, which is allowed to the priests only (2 Par. 26. 18). In his time was the prophet Isaias. Jotham his son reigned for sixteen years, and he did what was right like his father: but he did not remove the high places. In his time was Isaias. Achaz his son for sixteen years, and he did evil. In his time were the prophets Isaias and Oded. Ezekias his son reigned for twenty-nine years, and he did what was right like David in all things. ^B He removed the bronze serpent, which Moses had hung up. In his time Senacherib and Rapsaces of the Assyrians, because they had blasphemed, were smitten, and afterwards the angel having gone forth in one night killed one hundred and eighty-five thousand men. Being about to die, Ezekias received fifteen years for the prolongation of his life. Manasses his son for fifty-five years, and he did evil. Whatever Ezekias had demolished, he restored, and became another Jeroboam to Juda; so that for his sake Jerusalem suffered the same things as Samaria. Concerning him it was said, Who made Juda to sin (4 Reg. 21. 46). Therefore he was led away captive into Babylon. But in captivity, as is written in the Paralipomena, God brought him back to Jerusalem repentant, and he recovered his kingdom. Thus, doing penance and teaching the people to serve God, he died. Yet he was not buried in the city of David, but in his own garden, in the garden of Oza. Amos his son reigned for two years, and did evil like his father Manasses, and his servants killed him, and he was buried in the garden of Oza, in which his father was also buried. ^C Josias his son reigned for thirty-one years. The people made him king when he was eight years old, and he did what was right, and walked in all the way of David, and did not turn aside to the right or to the left. For he also cut down the groves and removed all the idols. When he was sixteen years old, he sought the law, and when he found it having been neglected before, he ordered it to be read: and he proclaimed and celebrated the pasch, as it is written. Pharao Nechao killed him at the Euphrates, when a dispute had arisen between them. In his time were the prophets Jeremias and Sophonias, and the prophetess Olda, wife of Sella. Joachaz his son reigned for three months, and he did evil, and Pharao Nechao removed him. In his time also lived Jeremias. Eliakim, another son of Josias, who was also named Joakim, reigned for eleven years, and he did what was evil. Joakim, who was also Jechonias, his son, reigned for three months, and he did what was evil, and was moved to Babylon. Matthan is his son. Nabuchodonosor established him as king, and having changed his name called him Sedecias, and he reigned for twelve years, and he did evil. In his time also was Jeremias. Until this time lasted the kingdom of Juda, and then it was subverted, as was also the kingdom of Samaria. For the city was captured, and all were led captive into Babylon with their vessels. There are twenty-one kings, not counting Gotholia.

Names of the kings who were in Samaria, and what deeds, what was the end of each, and in how many years each reigned, receive.

Jeroboam son of Nabath reigned for in Samaria, and did evil, so that he had none like him. Fearing lest the kingdom should be taken away from him, he made two golden calves, and seduced the people saying: These are the gods who brought us out of the land of Egypt (1 Reg. 12. 28). This man caused Israel to sin (2 Reg. 14. 8). For all who came after him imitated him. In his time the prophets were Achias the Silonite, and he who shouted against him over the altar. Nabath his son reigned for two years, and did evil, nor did any other of his family reign. Zambri of another family for 12. ^D Baasa reigned for 24 years, and did what was evil. In his time the prophets were Elias, Elissæus, Michæas, and he who prophesied against Achaab concerning Syria and the son of Ader, and he who was wounded by his own command and reproved Achaab: and besides, many sons of the prophets separately. Ochozias his son for two years, and did what was evil. In his time were Elias and Elissæus: for Elias smote his fifties with fire at the word of the Lord. Joram son of Achaab for twelve years: and he did evil, nor did another of his family reign after him. In his time Elias was taken up: Elissæus remained until Jeroboam son of Joas, king of Israel. In his time were the sons of the prophets. Jehu of another lineage, son of Namesse, for 22. This man removed the race of Achaab, and killed the prophets of Baal by ambush, and crushed his statue. And when he had done what was right in these things, he had the promise that his sons would sit upon the throne until the fourth generation. Joachaz his son for seventeen years, and he did what was evil. Jeru-

^A Manaem of another race, son of Gaddi, twenty years, and he did what was evil. In his time Isaiah and Hosea were prophesying. Phacee of another race, son of Romelia, twenty years. He slew Phaceas, and did what was evil. In his time were the prophets Isaiah and Hosea. Hoshea of another race, son of Ela, nine years. He slew Phacee, and did what was evil, yet not as they before him. Hoshea became the last king of Samaria. For in his time it ceased, and Samaria was destroyed, and thenceforth the Assyrians dwelt in it. From whom the heretical Samaritans have arisen, called the Sadducees. In these things then the whole scope of the Books of Kings concludes.

First Book of Chronicles

Chronicles (Paraleipomena) is so called because many things omitted in the Kings are contained in these books. In this first book there is a genealogy of all the tribes from Adam down to the kings, according to tribes, districts, families, and houses. And [it describes] whom David appointed from the Levites to sing to God with lyres and citharas, and whom he appointed for the works of the Temple. For he himself first began to build the temple. It also details other matters concerning the kings and the generations. To which must be added also this: that the total years of those who reigned in Jerusalem from David are in all 474. The kings all came from one race, that of David: those who did what was right are 9; those who did what was evil are 12, excluding however Gotholia. Of those who reigned in Samaria, the total years are in all 269 ^B and 10 days; the kings are 12 from eight different lineages; and all did what was evil, according to the sin of Jeroboam.

Second Book of Chronicles

In the second book of Chronicles the deeds of the kings are brought forward. These were recorded by the prophets existing at each time. And for the sake of knowing in part those who recorded them, it is to be noted that the deeds of all the kings of Israel and Judah are contained here; that is, the ones omitted from the history of the Kings. Those who recorded all their deeds are these: the matters of David were written by Samuel, Nathan, and Gad the prophets; the matters of Solomon, by Nathan and Achias the prophets; the matters of Jeroboam, by Semeas and Addo the prophets; the matters of Abia, by the prophet Addo. The matters of Asa, in the book of the words concerning the kings of Judah; the matters of Josaphat, by Jehu the prophet, son of Anani, who recorded the book of the words of the kings of Israel. The matters of Joas, in the writing of the kings. The matters of Amasias, in the book of the kings of Judah and Israel. The matters of Ozias, by the prophet Isaiah. The matters of Jotham, in the book of the kings of Judah and Israel. The matters of Achaz, in the book of the kings of Judah and Israel. The matters of Ezechias, by the prophet Isaiah son of Amos. The matters of Manasses, in the book of the seers. The matters of Josias, in the book of the kings of Judah and Israel. The matters of Joakim, in the book of the kings of Judah and Israel. These things are to be found thus ordered in the Chronicles of the kings.

First Book of Esdras

The book is called Esdras, because Esdras himself, ^C being a priest and a reader, explains and writes the return of the sons of Israel from Persia to Jerusalem which took place. The return happened first by command, and then by the order of Cyrus and Darius the kings, by the hand of Jesus son of Josedec, and Esdras and Zorobabel, who contended with problems, a promise having been set forth to grant the victor whatever he might wish from the king. Accordingly, one having said that wine wins, and another that the king wins, Zorobabel said that women win, but above all truth. And because having said these things he won, and heard to ask what he wishes, he asked for the captivity to be released and Jerusalem to be built. And it happened as he asked, and the captivity was released. For then also the 70 years of wrath were fulfilled. There are then those who went up from the captivity from Judah and Benjamin, and the Levites, in number 42,000, 330 horses, 245 mules, 435 camels, their menservants and maidservants 7,334, singers 200, asses 620, and those who were building were Zorobabel, and Jesus the son of Josedec, and Neemias. And Esdras, being accomplished in the Law, himself brought the Law, and read it, and set in order all things pertaining to the sanctuary and the Levites. He himself showed the Law, and caused the alien women whom they had taken at the time of the captivity to be cast out. And all cast them out, and were cleansed, and he celebrated the Passover lawfully, as it is written, and the fasting, and thus the first book of Esdras is concluded.

Second Book of Esdras

In this book Esdras says the same things as in the first regarding the return, except for the problems posed. And he explains more things regarding Neemias the eunuch; ^D that he himself asked concerning the building of the sanctuary; and that although Esdras was reading, Jesus and Baneas and Sarabias were instructing the people. And Esdras, reading, made distinctions in the knowledge of the Lord; and the people understood in the reading, and celebrated the Passover, and in the seventh month performed the fast and the feast of tabernacles, as it is written: “For,” he says, “they had not done so from the days of Jesus the son of Nave.” And Esdras, having seen that Azotian women had been mingled with the Hebrews, persuaded all to promise to keep the Law of God. And he cast out the women, as an unlawful marriage, and they swore to keep the Law. And thus, being sanctified and cleansed, they rejoiced, and each went away to his house. It is also recorded concerning Esdras that, when the books were lost through the neglect of the people because of the long captivity,

^A he, being a lover of beauty and clever, and a reader, preserved all things, brought them forth, and edited them again; and thus the books were saved.

THE BOOK OF ESTHER

This book is called "Esther," because through Esther, God saved the Jews, who were soon to perish utterly, and struck down Haman, who was plotting against them. For Artaxerxes, the king of the Persians, having repudiated his own wife, sought for himself another in his kingdom who was the most beautiful and comely of all; and Esther was found, being a Jew by nation. Her kinsman was Mordecai, from the captivity which had happened under Sedecias in the same region. The king, therefore, having exalted a certain one of his own, named Haman, had commanded him to be adored by all. But when Mordecai, moved by reverence toward God, would not adore a man, Haman took it indignantly, and when he had learned that he was a Jew, he persuaded King Artaxerxes to command by a writing that all the Jews in his kingdom be utterly and thoroughly destroyed on one day of the twelfth month. Having learned this, Mordecai mourned and fasted, and sent to Esther, asking her to bring help. Esther, therefore, having first fasted and prayed to God, adorned herself with womanly adornment: and not being invited (for it was not permitted to approach the king uninvited), she nevertheless entered to the king, not waiting for a favorable time, hoping that prayer would take the place of opportunity. ^B But when the king marveled at the insolence of the act, she collapsed to the ground for fear. But God changed the king’s wrath into a gentle affection and mildness, so that he rose and lifted up the prostrate woman, and encouraged her to put away fear, nay, gave her the option of asking whatever she wished. She asked that the king with Haman might deign to come to her banquet, not once, but a second time as well. Haman was poured out with joy and exulting, because he was deemed worthy to be invited by the queen, and he rose up even more against Mordecai; and he took care for a high timber to be hewn, wishing to hang Mordecai upon it the following day. But the king, by a certain good providence, passed that night sleepless, and being unable to sleep, commanded the commentaries of his acts to be read to him. And when they were read, it came to the place in which was written the benefit conferred upon the king by Mordecai. For he had betrayed and convicted two eunuchs plotting against the king. The king, being moved with a grateful spirit for this service of Mordecai, sought with what honor he should reward him for this benefit. But when Haman came in to him in the morning, the king asked him with what and what manner of honor he who had benefited the king should be deemed worthy. To this Haman, when he thought it was he himself about whom the king was asking, said he was worthy to be called the second king. The king, therefore, commanded Mordecai to be celebrated with that honor, and Haman to go before him. ^C Esther, however, having obtained the opportunity, prayed for the Jews. Then, when the king was moved with grief on account of the unworthy edict against the Jews, and was enraged against Haman, Haman himself, in the absence of the king, supplicated Esther, falling at her knees and adoring her. The king, when he entered and saw Haman touching the queen's knees, suspecting that he did so for the sake of base conduct, commanded Haman to be hung on the timber which he had prepared for Mordecai; he wrote, however, that the Jews should indeed enjoy safety, but their enemies should be slain by them. The number of those who were killed by the Jews was fifteen thousand, and therefore their feast days were the fourteenth and fifteenth days of the twelfth month, which is called Adar. This day is called in their own language Phura. For this reason, on that day the Jews burn Haman and observe a feast day as a memorial of their salvation. And in these, the book has its end.

THE BOOK OF TOBIT

This book is called "Tobit," because it contains the history of Tobit himself. Now Tobit was of the tribe of Naphtali, and had been led into captivity, and lived in the city of Nineveh, being merciful and religious. ^D For when he was in captivity, he did not eat the common bread of the Gentiles, but kept himself. Now he was a steward of provisions for King Enemasarus, and he deposited ten talents in Media with Gabahel. This Tobit was, moreover, devoted to burying the dead among the Jews. For this reason, having been informed against to King Achirel, he saved himself by flight. And having returned from flight, when he had buried some of the dead, he slept outside the walls, and as he was accustomed to have his eyes open while sleeping, sparrows emitting dung upon his eyes from above, he contracted a white film and saw no more. Now there was at Ecbatana a daughter of his kinsman Raguel, named Sarah. A demon, Asmodeus, did not permit anyone to lead her as a wife: for he had already killed seven who had accepted her as a bride. For this cause, when she was vehemently saddened, she prayed; and God sent to her the archangel Raphael as a helper. Tobit, therefore, when he commanded his son Tobias not to take a wife from elsewhere than from his tribe and kin, gives him a document for ten talents, and commands him to depart and demand them back. But the son, since he knew neither the way nor the man to whom he was to go, went out to seek a companion for his journey, and by God's providence hits upon Raphael, who stood outside in the form of a man, and he hired him for a price, because he said he was knowledgeable of this journey. And so the archangel accompanied him in the form of a man, who was called Azarias. When they had reached as far as the Tigris river, Tobias wished to descend into it for the sake of washing, and immediately a huge fish leaped upon the boy. The angel, however, commanded that he should catch this fish and cut it into pieces, and take its liver, heart, and gall, and keep them. When the boy asked later for what use these would be, he answered: "The liver and heart will put the demon to flight when burned: but the gall will cleanse the white film of the eyes." By the help and counsel of this one, Tobias took Raguel's daughter Sarah as his wife, having put the demon to flight with that incense, which was bound by the angel in the upper parts of Egypt. While Tobias remained with his wife, he sent Azarias as a man into Media: and when he had received the ten talents through him, he returned to his father together with him and his wife.

After the son had returned, he anointed his father’s eyes with the gall of the fish, and the scales fell away, and he immediately recovered his sight. When Tobit was blinded, he was fifty-eight years old, and when he recovered his sight, he was sixty-six. And when, subsequently, he could see, the angel revealed himself, saying that he was not a man, but had been sent by God to bring aid to them and to Sarah. When Tobit had grown old, he commanded his son Tobias to depart into Media on account of the future destruction of Nineveh predicted by the prophet Jonah; and failing, he died at the age of one hundred and fifty-five. His son Tobias, having gone into Media and buried his parents-in-law, and having heard of the destruction of Nineveh, died himself at the age of one hundred and ten. And with these things, this book also comes to an end.

The Book of Judith

The Book of Job

to the devil over Job—yet keeping his soul alone safe. The devil went forth and struck Job from his feet to the crown of his head. As Job sat upon the dunghill, he would scrape away the corruption. His wife urged Job to speak against the Lord and die; but Job rebuked her. Three friends of Job—Eliphaz, king of the Themnaite region, Baldad, tyrant of the Sacheans, and Sophar, king of the Menians—heard all that had befallen him. Each came from his own land to visit him, and when they saw him, each tore his garment because of such a great calamity. After the blow, Job was the first to open his mouth and cursed the day and night in which he was born. Hence that [saying]: "Just as a servant who fears his master, so light is given to them that are in bitterness, who desire death and do not obtain it. For death is rest for a man" (Job 3:19-21, 23). Receiving him, Eliphaz the Themanite says to Job: "Recall to memory, who innocent has perished, or when have the truthful been utterly destroyed? The ferocity of the dragons has been extinguished; the myrmecoleon has perished because it had no food; the lion's cubs have separated from one another. Thus the mortal world is not in the sight of the Lord, nor is a man without blame from his works" (Job 4:7, 10-11, 17). "The foolish," he says, "even if they take root, their food will straightway be devoured; because what they gathered, the just shall eat" (Job 5:3, 5). "Man," he says, "is born to labor, and the vulture's young fly high. But the Lord catches the wise in their prudence, and the counsel of the cunning he dissipates. The Lord will deliver the innocent from necessities, and in the seventh [day] evil shall not touch him. Do you, however, reflect with yourself whether you have committed anything" (Ibid. v. 7, 13, 19, 27).

The first response of Job to Eliphaz: "If indeed one weighing would weigh my wrath, and lift my sorrows in the scale together, surely it will be heavier than the sand of the sea" (Job 6:2-3). Likewise that [saying]: "Does the wild ass cry out in vain, unless seeking food? Or will the ox moan out in voice when it has food in the manger? Or is my strength the strength of stones, or is my flesh brass?" (Ibid. v. 5, 12). "Man's life upon the earth is as a trial, or as the life of a daily laborer. If I have sinned, what shall I be able to do? You who know the mind of men, why have you set me [as a target] to speak against you?" (Job 7:1, 20).

After Eliphaz, the second to receive [the turn is] Baldad the Saucheote, who thus addresses Job: "How long will you speak? A multiloquent spirit is in your mouth. Will the Lord act unjustly in judging? Or will He who makes all things not exhibit that which is just?" (Job 8:2-3). Likewise that [saying]: "Just as the papyrus does not flourish without water, nor does the grass of the meadow grow without drink; for it still stands in its root, nor is it mown, and before it falls, the grass shall be dried up: so shall be the last things of all who forget God" (Ibid. v. 11-13).

The first response of Job to Baldad: "Truly I know that it is so: for how shall a man be just before the Lord?" (Job 9:2). And also that [saying]: "Who spreads out the heaven alone, and walks upon the sea as upon a pavement, who made the Pleiades and Hesperus" (Ibid. v. 8-9). "Who shall resist the judgment of God? But if I should even be just, my mouth will speak impiety; even if I should be without crime, I will turn out depraved" (Ibid. v. 19-20). Concerning that [saying]: "My life is swifter than a runner. Are there traces of a path for ships, or for the flying eagle seeking food?" (Ibid. v. 25-26). "Remember that you fashioned me like clay, and into earth you will turn me again. Did you not milk me like milk? etc. I would be as not having been. Why was I not translated from the womb to the grave?" (Job 10:9-10, 19).

After Eliphaz [came] Baldad, and after Baldad [came] Sophar the Menian, in their own proper order; so that each of them hoped that he would speak better things to Job. "He who says many things shall hear in turn." Likewise that [saying]: "Thy face shall shine like pure water. Thou shalt cast off filth, and thou shalt not fear, and thou shalt forget labor as a wave that passes by. For thy prayer shall be as the Lucifer" (Job 11:2, 15-17).

The first response of Job to Sophar: "You, therefore, are the only men; or will wisdom die with you? And to me indeed there will be a heart along with you" (Job 12:2, 5). Concerning that [saying]: "Who has not known in all these, that the hand of the Lord has made these things? For in His hand is the soul of all living things, and the spirit of every man. If He shall prohibit water, He will dry up the earth; and if He shall let it go, He destroyed it by overturning it" (Ibid. v. 9-10, 15). Concerning that [saying]: "Who shall be clean from filth? But no one, even if his life be one day upon the earth. There is hope for a tree. For if it shall have been cut down, it will still sprout, and its germ will not fail. But a man, when he shall have died, has gone away: and a mortal when he shall have fallen, is no more" (Job 14:4-5, 7, 10).

The second beginning. Eliphaz addresses Job: "Will a wise man give an answer to the science of the spirit? Let your mouth rebuke you, and not I." That likewise [saying]: "For who, when he is man, will be without blame? Or will he be just, born of a woman?" (Job 15:2, 6, 14).

The second response of Job to Eliphaz: "I have heard many such things, all of you are comforters of evils. Behold in the heavens: my witness is there, and my conscious [self] is in the heights. But let there be a refutation for the man before the Lord" (Job 16:2). "I will sustain, the underworld will be my house. I have called death a father, but my mother and sister the corruption" (Job 17:12, 14).

Baldad, taking up [the argument] again a second time, says to Job: "How long will you not cease? For what, if you shall have died, will that which is under heaven be uninhabitable?" (Job 18:2, 4).

Job responds to Baldad a second time: "How long will you cause annoyance to my soul, and kill me with reasonings? You speak against me without shame" (Job 19:2, 5). Here that [saying]: "He has taken away my glory from me, He has taken the crown from my head, and has cut down my hope like a tree." Likewise that [saying]: "My brothers have receded from me, they have acknowledged strangers more than me: but my friends have become unmerciful. I called my servant, and he did not answer: and I was asking"

^A my sons by my concubines, but they have rejected me forever. Have pity on me, have pity, O friends! Why do you persecute me, as if you were the Lord? For who would grant that my words be written? These things were brought to completion for me by the Lord. For my eye has seen, and not another. We shall find the root of the argument in him. Beware also yourselves of the covering.

^B Sophar, again taking up the discourse, says to Job: "I did not expect that you would answer these things." Concerning the fact that, "The joy of the ungodly is an extraordinary fall, and the mirth of the lawless is ruin. When it seems to be already established, then it shall be destroyed to the end." Concerning the fact that, "His bones have been filled with his youth." And that, "If wickedness be made sweet in his mouth, he will hide it under his tongue. As the gall of an asp in her belly, so wealth gathered from unrighteousness shall be vomited up." That, "In vain and for nothing he labored, gathering wealth of which he shall not taste." That, "He has crushed the houses of many helpless men." He says, "May a brazen bow wound him, and may a dart pass through his mouth. ^C And may stars walk in his dwellings. For this is the portion of an ungodly man from the Lord."

Job’s second reply to Sophar: "Hear, hear my words, that there may be no consolation from you. For why? Is my correction for man? For why do the ungodly live, and grow old in wealth and prosperity? And she that is with child has been saved among them." Where he says to the Lord, "Depart from me, I do not wish to know thy ways. Who is the Almighty, that I should serve him? Is it not the Lord who teaches understanding and knowledge? And he distinguishes labors. So I know you, that you are full of daring against me." And concerning the fact, "Where is the house of the princes? In the day of destruction the wicked is relieved, and every man shall go after him in procession."

^D Eliphaz, again taking up the discourse, says: "Is it not the Lord who teaches understanding and knowledge? For what does it concern the Lord if you were blameless in your works?" Here Eliphaz says to Job that, "You have sent away widows empty, and you have harmed orphans. And you said, 'What has the Mighty One known?' And they who say, 'What will the Lord do to us? And what will the Ruler of all bring upon us?'" Concerning the fact, "The Lord will return you pure as refined silver. Look up to heaven cheerfully. And if you pray to him, he will hear you, and you shall be saved with clean hands."

Job’s third reply to Eliphaz: "And indeed I know that my almsgiving is from my hand, and his hand has become heavy upon my groaning. If he comes against me with great strength, there is darkness. The ungodly have stepped over the boundary, and they have laid many naked without clothing. May their plants appear from dry land; for they have seized the sheaf of orphans."

Baldad, taking up the discourse, says: "He who makes all things in the highest. For why would anyone suppose that there is delay for those who sow (i.e. for robbers)? And how is a mortal man just before the Lord? If a man is rottenness, and the son of man a worm?"

Job’s third reply to Baldad: "To whom are you about to give help? Or whom will you follow? Is it not he who has the greatest power? For Hades is naked before him. He who hangs the earth on nothing, binding water in his clouds. And by his command he finished the apostate dragon."

Since Sophar no longer added anything for the third time, but even the two greater ones remained silent, as if having no more speech in their mouths on account of holding Job just, he appends the second preamble concerning himself, and they, remaining silent, listen and are benefited. He says, "The Lord lives, who has thus judged me, and the Almighty, who has embittered my soul; truly as long as breath is in me, and the divine spirit remaining in my nostrils, my lips shall not speak lawlessness. I will declare to you what is in the hand of the Lord. Behold, you all know that you plot vain things against the vain. This is the portion of the ungodly man from the Lord. That if his sons should be many, they shall be for slaughter; and no one will pity their widows. If the ungodly gathers silver as earth: from where is the place for it? And the place of gold from where it is refined? Iron indeed is produced from the earth, and copper is quarried like stone. Every precious thing, he says, my eye has seen. But whence was his wisdom found? The abyss said, 'It is not in me;' and the sea said, 'It is not with me.' Draw out wisdom beyond the innermost parts. Topaz from Ethiopia will not be equal to it, and it will not be weighed against pure gold. The Lord well established its way; for he himself overlooks all things under heaven, knowing all things on earth, the measure of the winds, the measures of the waters. He said to man: Behold, godliness is wisdom."

The three having remained silent, Job, adding to his preamble, says: "Who would place me as in the months of old, in the days when God watched over me? When I was rising early in the city, and in the squares my seat was placed. For I saved the poor from the hand of the mighty. The blessing of those about to perish came upon me. I was, he says, an eye to the blind, and a foot to the lame, and a father of the helpless. And I crushed the grinders of the unjust, and I snatched the plunder from the midst of their teeth. As the earth thirsty for the rain, so they for my speech. I was dwelling as a king among his own people. Sons of fools and base in name; but now I am their harp, and they have me as a byword. And from my face they did not spare to spit. And you have deemed me like clay, and my portion is in earth and ash. And with a mighty hand you have scourged me. Brother, he says, I have become of Sirens, and a companion of ostriches. If my heart has followed after the wife of another man, let my wife also be pleasing to another. For the wrath of a man is uncontrollable, to defile the wife of such men. If I slighted a naked man perishing, and did not clothe him, and from the shearing of my lambs their shoulders were not warmed, then let my shoulder fall away from my collarbone. For if I rejoiced at the fall of my enemies, and my heart said, 'Well done,' then let my ear hear my curse. If I had not broken it.

And had not taken anything from a debtor, if the earth ever groaned over me, for wheat may the nettle grow for me. ^A

Concerning Elihu the son of Barachel the Buzite: how he was angry with Job, because he called himself righteous before the Lord.

WISDOM OF SOLOMON.

And this book is called the Wisdom of Solomon: for they say that this also was written by Solomon. It contains, however, a doctrine of justice, and by what reasoning the wicked and the righteous men are to be known: in addition to these, a prophecy concerning Christ. It teaches also that it is achieved with much labor and desire. Furthermore, about natural philosophy, and about idols and those who carve them, and those who trust in them, and those who worship them; and a hymn which will make known to the Israelites the wonders wrought before their enemies, by God. The one manner of this book's scope has this way. But it is summarized in these points. In the introduction, an exhortation to righteousness and godliness, and a reproof of impious blasphemy. Do not seek...

^A the antichrists, it says, for they are death. Whence did the impious come to crucify the Lord of glory, having preferred this age? Because they also persecuted and killed the apostles. That there will be some who despise the law of the Lord, and some who are subject to Him. That God will not spare even a multitude of those who act impiously toward Christ. For God cares even for one righteous man believing in Christ, even if he should die in his youth. For old age is not counted by long time. Even if the impious man has despised the death of the one believing in Christ, yet they are chosen by Christ. The impious will be delivered to a shameful fall, and those who persecute the servants of Christ will be cast down in great judgment, seeing His glory and their own, and themselves into punishment. That wealth joined with arrogance is provided to us. Of the wrath of those acting impiously toward Christ. Exhortations to the rulers of Israel, to believe in Christ; or rather, a presentation to the rulers of the Catholic ^B Church, how they ought to rule, that One having turned away. What, the Wisdom, is the Son of God. And how the Word became flesh, and dwelt among us. That I too, a human being of like passions with you, have been instructed by the command of God. Concerning Christ; concerning the Wisdom of God, that I obtained the knowledge of all things from it; for in His hand are both we and our words. What is Wisdom, and how it came to men. For being one, it can do all things, and remaining in itself, it makes all things new. I loved, he says, Wisdom from my youth, and I obtained every good thing from it, both carnal and spiritual. That having known the greatness of Wisdom, I entreated the Lord, so that the Holy Spirit might be given to me, illuminating me concerning it. And it was sent, so that it might work with me. For the thoughts of mortals are cowardly. Concerning the works of Wisdom. How it guarded the first-formed man, from how many evils God saves those who believe in it, and how many good things He provides. For example, Noah, Abraham, Lot, Jacob, Joseph, the Israelites, whom He rescued from the hand of the Egyptians through Moses, and water was given to them from the jagged rock. How he sent wasps against the seven nations, while indeed using long-suffering, and giving to them a place for repentance, training the people through these things to be philanthropic. Against the worshipers of elements, of frogs, wasps, flies, locusts, lice, snakes. Against those who worship idols, prepared from gold and silver, or stones, or wood. That there is salvation through wood for those who believe. The things concerning those who fashion idols, or paint idols. Concerning all the evils that are in idolatry. Concerning impious religion, and how many evils are in it. Concerning the potter, and the ceramic idols. Concerning all the idols of the worship of the nations. Concerning the most hated animals, snakes, cats, and the like. That God benefited Israel with quail instead of frogs. That even in the case of the bite of snakes, there was salvation for your people through a bronze snake that was crucified, but He killed their enemies through snakes and mice. That He fed the people with the food of angels, prevailing toward every pleasure, and toward the taste of every harmony. That He sent hail to the Egyptians with fire for the corruption of the crops. That He sent to the Egyptians ^C palpable darkness, and the evils therein; but to His holy ones, light in Egypt, and a pillar of fire in the wilderness; and instead of the death of the infants of Israel, the death of the Egyptians' firstborn and their drowning; and instead of the death of [the] firstborn [of the Egyptians], the salvation of Israel through the blood of a sheep. And in the case of the death of the righteous in the wilderness, Aaron made atonement, having prayed to the Lord and offered incense; but in the case of the death of the Egyptians in the Red Sea, an unmerciful wrath, but the journey of the people was paradoxical. That the Egyptians suffered these things because of their hatred of strangers, as did the Sodomites. That the elements are subject to the divine judgment of Christ, regulated toward whatever He wills, like the strings of a lyre to the one playing. In which is all the power of the Wisdom of Solomon, which is called the All-Virtuous.

Proverbs of Solomon

The book is called Proverbs of Solomon, since Solomon is the one who spoke and wrote these as well. And having succeeded to the kingdom of David, his father, he prayed to God to receive wisdom above wealth, and above the defeat of enemies. Having received it, therefore, and having become wise above all men before him and after him, and having been marveled at for all that he did and spoke, he spoke three thousand parables and five thousand songs; and he discoursed on natural philosophy concerning all things that grow from the earth, and concerning all animals. He wrote, as some say, only three books. This one, and Ecclesiastes, and the Song of Songs; but as some say, also the Wisdom which is inscribed and called All-Virtuous; for they say that this also is truly his. And this one indeed he inscribed "Proverbs." Now proverbs are wise sayings, like riddles, which on the one hand signify something directly, while on the other hand they declare something else in an underlying sense. And of such things, proverbs are a species. For thus also the disciples of the Lord say in the Gospel according to John, that when the Lord said many things, previously with a hidden meaning ^D, later they say to Him: "See, now you speak plainly, and you speak no proverb" (John 16:29), as if proverbs are not spoken openly, but hiddenly. Since, therefore, in this book there are very many such sayings, for this reason he wrote—that is, he inscribed—the book [as] Proverbs. And it was named "proverb" (paroimia), since such sayings were written by every road, toward the correction and instruction of those traveling on the roads. And they were written by the roads, since not everyone was contained [was able to grasp] the words of truth; so that if, even passing by and seeing, they might investigate the things written, and thus might human beings be instructed. Some, at any rate, define them thus: a by-road utterance, transferred from one thing to many. There is, therefore, in this book knowledge of wisdom and instruction, understanding of words of prudence, to direct judgments, and a promise of knowledge, turnings of words, understanding of true righteousness, to know from these things parables, sayings of wise men, riddles, dark words. And there is knowledge of wisdom and instruction. Since, for the Greeks boast of having wisdom, and the heretics think they have instruction, for this reason he teaches the true wisdom and instruction, so that one might not, by the homonymy of wisdom, fall into the sophistries of the Greeks and of the heretics. For indeed the Greeks, thinking themselves to be something, and...

^A Dicentes se sapientes esse, stulti facti sunt (Rom. 1. 22). Heretics, however, thinking themselves learned, have turned away and sin, being condemned by their own judgment. But the wise man, if he hears the divine oracles, shall be wiser; for if he hears the legitimate words of God and keeps them, and does not neglect the discipline of the Lord, nor is seduced by any fallacy, he shall come forth a wise son, and having become learned, he will promptly receive the knowledge of God. For by this means are the wise instructed. The understanding of prudent words is doctrine concerning the one true God. For some of the Greeks said that God is a body, and others even likened Him to idols. Heretics also have been foolish in the knowledge of the true God. Therefore, he here sets forth these things concerning the true knowledge of God: that He is indeed ineffable; "The glory of God covers the word"; but concerning His providence he says thus: "In every place, the eyes of the Lord contemplate the good and the bad" (Prov. 15. 3). And again: "The rich and the poor have met together: the Lord made them both" (Prov. 22. 2). And, "When the lender and the debtor meet, the Lord observes them both" (Prov. 29. 13). And, "For the ways of a man are in the sight of the eyes of God, and He observes all his paths" (Prov. 5. 21). He also commemorates His judgment, saying: "The sacrifices of the ungodly are an abomination to the Lord: but the prayers of those that walk right are acceptable with Him" (Prov. 15. 8). And again: "The Lord dissipates the homes of the insolent, but He establishes the boundary of the widow" (Prov. 15. 25). His creative work, not simply, but in that He does all things through His Word and His wisdom; which is the most powerful character of the true God, that He is the Father of the Son. He says, therefore: "God by wisdom has founded the earth" (Prov. 3. 19). And again: "God made the regions and the deserts and the highest inhabited parts of that which is under the heaven. When He was preparing the heaven, I was present with Him, and He was separating His throne above the winds, when He was making the powerful clouds from above, I was with Him, composing all things. I was that in which He rejoiced, every day I rejoiced in His presence" (Prov. 8. 26-30). There are ^B Strophæ verborum (turns of speech) in this book: for if anyone turns them over in his mind, he will unlock and find the meaning situated within them. Such are these: "The intelligent son has escaped safely from the heat; but the iniquitous son is corrupted by the wind in the harvest" (Prov. 10. 5). And again: "Solicitously care for the green, which is in the field, and mow the grass, and gather the mountain hay, that you may have sheep for clothing" (Prov. 27. 25-26). And again: "If you sit to dine as a guest at the table of the great, understand with your mind what is set before you" (Prov. 23. 1); and other similar things. It is called the understanding of true justice: since some take the word justice differently; with some saying that justice is to render what one has received to be kept; with others, however, that it is if evil is rendered for evil, and good for good. Such definitions as these are not accurate. For do not say, "In the way that he has acted toward me, I will use him, and will take penalties from him for the injury by which he afflicted me." Wherefore he here teaches what true justice is: that it is indeed true justice if to each one what is his own is rendered. "First of all, honor the Lord from your just labors, and give Him the first-fruits from the fruits of your justice" (Prov. 3. 9). Then, honor the king, and show due duty to parents, and to all men what is equitable. And this, indeed, is one type. The second is that each one should justify his own soul, by keeping equality, so that he may not deviate into inequality, but may obey reason: "Lest you be taken by evil counsel, by which the doctrine of youth is repudiated" (Prov. 2. 16-17): but that you may do all things with counsel, and your thoughts may be judgments, so that each one may judge himself, and may have every desire upright: "For every desire of the just is good" (Prov. 11. 23); and, "The concupiscence of the just is acceptable" (Prov. 10. 24). But as regards anger, he says, "Do not be ^C a friend to a furious man, and do not cohabit with an angry friend" (Prov. 22. 24). "For the fool emits all his anger: but the wise man stores it up in part" (Prov. 29. 11). He who composes himself to this manner, and keeps the individual actions of each part of the soul sound and innocent, he at length is to recognize true justice. To direct judgments is, first of all, for the just man to judge according to the law of God, as it says: "Open your mouth for the word of God, and judge sanely about all things. Judge the poor and the imbecile" (Prov. 31. 8-9). "For he who says of the ungodly, 'He is just,' is execrable to the peoples, and odious among nations. For it is not good to respect a person in judgment" (Prov. 24. 23-24). This, indeed, is to be said openly and clearly: then, that whatever judgment one brings forth toward others, he should direct that same thing toward himself, and examine himself; and let him rebuke if anger has exceeded: let him restrain, if concupiscence has been too vehement: let him excite, if the power of reasoning has slept, saying: "How long, O sluggard, will you lie?" (Prov. 6. 9). For thus acting justly toward himself, and having become his own accuser, he will say that he brings forth a right judgment, and he will not hear from another: "You who teach another, do you not teach yourself? You who say, 'Do not commit adultery,' do you commit adultery?" (Rom. 2. 21-22). For just as one who makes a journey, if he walks in the right way, arrives at the end of the journey: so he who brings forth right judgments shall be known as just and wise. Parabole (parables) are called speeches, as being ^D images of those things which are told.

^A For example, the Lord, as Mark says: "To what shall I liken the kingdom of God? Or with what parable shall I set it forth?" (Mark 4:30), speaks as if by things said through similitude. For when he had said: "The kingdom of God is like," he then added, "Therefore I speak to them in parables" (Matt. 13:31, 33). Such also is the parable: "As the emission of corn in the harvest eases the heat, so does a faithful messenger to those who sent him" (Prov. 25:13). And again: "As winds, and clouds, and rains, so are those who boast of a lying gift" (Ibid. v. 14), and such like. Furthermore, the sayings of the wise are not sophisms of words, nor do they deceive by a show of plausibility, but they are true and accurate: not as commands given by anyone, but known by themselves, and are brought forward as the sentences of their own minds. Such are: "With a joyful heart, the countenance blooms; but in sadness, it is cast down" (Prov. 15:13). And "A heart that seeks understanding; but the wicked recognize evil" (Ibid. v. 14). And, "Hatred stirs up strife; but all those who are not contentious, friendship covers" (Prov. 10:12). And, "He who neglects business is contemned by himself: he who fears the commandment, he is sound" (Prov. 13:13). The speeches of other men are of many kinds; such as these are, but they are all accurate, and one should by no means contradict them. And some men indeed clarify things by the end of the work; of this sort is that: "The wicked man is the evil thing; and what the adulterer is, is manifest to everyone." The wise, however, proclaim the beginning of the work, and as it were announce symbols of the movements, so that everyone, having recognized the principles of evils, might beware of them, as what was said above: "Hatred stirs up contention, but all who are not contentious, friendship covers." For the contentious man has the beginning of such malice from hatred, ^B and no one could say that he loves the contentious man. Again, conversely, he who is not contentious has a sign of love. And no one could say that he who loves is contentious; as again the passage: "In desires is every sluggard; and every quick-tempered person acts without counsel" (Prov. 13:4); and, "The wrathful man acts without counsel" (Prov. 14:17). For he indicated the soul of the sluggard to be immersed in all desires, and he showed the wrathful man to have no right counsel. And in general these announce the moral character more, mentioning the commencement of the action, whence they are composed, that hatred precedes contention; but love precedes not being contentious, and a wicked pleasure precedes sluggardliness; lack of counsel precedes the wrathful man; and the beginning of the despised man is to despise the law; the fear of God precedes health; the beginning of the destruction of the soul is to have an unguarded mouth; and headlong impetuosity precedes being terrified. Thus, analyzing each saying, you will find it said and written so that those who hear and learn the beginnings of evils and of goods may flee from the base and perform the good. Enigmas and dark speeches are those which are safe in such a way that they vex the one encountering them by showing nothing and providing no inkling; yet, being searched out, they show the mind within them. Such are: "The leech had three daughters, beloved by being loved; and these three, and the fourth was not satisfied to say, 'It is enough.' Hades, and the love of a woman, and Tartarus, and the earth not satisfied with water, and water and fire will not say, 'It is enough'" (Prov. 30:15, 16). And again: "Three things are impossible for me to conceive, and the fourth I do not know: the traces of an eagle flying, and the ways of a serpent upon a rock, and the paths of a ship sailing on the sea, and the ways of a man in his youth" (Ibid. v. 18, 19); and as many things as are such enigmas; for they signify other things and present the understanding of others; and they are unclear, but have the mind hidden. And the scope of the book of Proverbs has this way. The recapitulation is in these. In the proems concerning the Proverbs themselves of Solomon the son of David, who reigned in Jerusalem, to know wisdom and discipline (Cap. 1:1, 2). And that "The beginning of wisdom is the fear of the Lord" (Ibid. v. 7). Concerning hearing the laws of a father, and not rejecting the decrees of a mother. Concerning not being led astray, nor traveling in ways with those who commit iniquity; for they possess a common purse. That wisdom is praised in the exits; ^C but the impious hated understanding. Since I called, and you did not hearken to me, for this reason, when they call upon me, I will not hearken to them (Ibid. v. 24, 28). Also, that "Receive the sayings of the commandments, and your ear shall hearken to wisdom, that you may understand justice and judgment" (Cap. 2:1, 2, 9). Woe to those who abandon the straight ways, and delight in evil subversion (Ibid. v. 13, 14). Also concerning, "Lest an evil counsel lay hold of you, that you may find the broad paths of justice" (Ibid. v. 19, 20). Also, "Lest you forget the keeping of the law, that you may live long in peace." Concerning your being confident with your whole heart in God, and not being wise in yourself, but honoring the Lord from your just labors. Concerning not neglecting the discipline of the Lord; "For whom the Lord loves, he disciplines" (Cap. 3:12). And, "Blessed is the man who finds wisdom." Concerning that you should not slacken, but keep counsel and understanding, that there shall be healing for your flesh. Concerning that you should not refrain from doing good to a needy person, when your hand has power to help. And, "Do not devise evils against your friend, for every lawbreaker is unclean before the Lord." That, "God resists the proud, but gives grace to the humble" (Ibid. v. 34). And concerning hearing the discipline of a father. Concerning, "My son, attend to my speech, and with all keeping keep your heart, and the Lord will make your paths straight." Concerning not attending to a strange woman; for she does not follow the ways of life; make her way of approach far from you. Concerning, "Drink waters from your vessels; and let the fountain of your water be sweet to you." For by behaving in her wisdom, you shall be multiplied. Go to the ant, O slothful youth, and become wiser; for he produces much overflow in the harvest. Concerning going to the bee, And learn how she is a worker. Concerning, "How long, O slothful one, do you lie? You sleep a little, and you sit a little. For this reason your destruction comes suddenly." Concerning the keeping of the laws of a father; That the lamp of the commandments is light and a way of life. Concerning, "Will anyone put fire in his bosom, and his garments will not burn? Or will one walk upon coals of fire, and not burn his feet? He who enters into a woman who has a husband shall not be held innocent" (Cap. 6:28). Concerning the fact that it is not wonderful if one is caught stealing; for he steals that he may fill his hungry soul; but the adulterer because of a lack of sense destroys his own soul. Concerning, "Honor the Lord, and you shall be strong, and keep my commandments, and inscribe them upon the breadth of your heart, that they may keep you from a strange and whorish woman." Concerning your proclaiming wisdom, that she is upon the edges of the high places, that she is more precious than silver, and more genuine than gold proved, and that, "The fear of the Lord hates injustice." Concerning, "The Lord created me the beginning of his ways for his works." Concerning the fact that, "Wisdom built herself a house." Concerning, "Reprove a wise man, and he shall love you. If you become wise, you shall be for yourself, and for your neighbors; but if you turn out evil, you alone shall draw up evils." That a foolish and bold woman becomes wanting for a morsel. Poverty humbles a man; but a disciplined son shall be wise. Remembrance of the just is with praises. He who walks simply, walks confidently. He who brings forth wisdom from his lips, strikes a heartless man with ease. Discipline preserves the ways of life; but just lips cover enmity. A fool performs evils; but the mouth of the just...

^A drips with wisdom (Cap. 10. 4. 7. 9. 10. 13).

[Concerning idols made] of gold, or silver, or stones, or wood. That there is salvation for believers through wood. Concerning those who melt down idols, and him who paints idols. Concerning all the evils that come from idolatry. Concerning unholy worship, and how many evils are in it. Concerning the potter, and clay idols. Concerning all the idols that the nations have worshipped. Concerning the most troublesome animals, serpents, cats, and the like. That God, beneficent to Israel, gave them quail instead of frogs. Many things, I think, are missing.

Synopsis of Sirach

Concerning the fear of God, that one ought not to be angry, that one must approach God without hypocrisy: concerning temptations and patience: concerning honoring parents, concerning equity: that one ought not to seek things deeper than what is commanded, concerning alms and the protection of orphans. Concerning wisdom, concerning shameful and useful modesty: he speaks here much regarding the shameful. That one ought not to abandon oneself to the desire for money, nor think that we sin with impunity, even if we do not pay the penalty at once: for God is patient, and one must appease Him. Concerning the vanity of words, concerning pride, concerning testing friends, concerning discipline, concerning hearing useful things. Concerning not sinning, not lying, not speaking vanity, not repeating a word in prayer; that is, what you have promised to God, do not delay. Concerning a woman, concerning servants, ^B livestock, concerning children, concerning a father, concerning piety towards God, concerning the honor to be shown to priests, concerning visiting the afflicted. Concerning not litigating, not reproaching, not disregarding the accounts of wise old men. Concerning temperance, concerning friendship, concerning not emulating sinners. Concerning a prudent and a foolish judge, concerning pride, concerning equity, concerning not blaming without judgment and without examination. Concerning avoiding the wicked. Concerning the honoring of the rich, which is shown by many, and the avarice of some among them. Concerning misers, whom they call *orthai* ^C, who do not share with others. Concerning the possession of wisdom, concerning free will. That it is better to be without children than to have wicked ones. That nothing is hidden from God. Concerning creatures, concerning the formation of man, concerning the honor with which he has been adorned. Concerning the law given, concerning alms and repentance, concerning not embracing luxury and lasciviousness. Concerning the guardianship of mysteries or arcana, concerning the shameful modesty of a fool. That repentance must be made for sins, concerning fleeing ambition and avarice, concerning the wise man and the fool, concerning a petulant daughter, concerning the inconsiderateness of a fool, concerning a firm mind, concerning not speaking without caution. Concerning having compunction for sins, concerning not swearing, concerning wisdom. Concerning a bad woman and a good one, concerning merchants, concerning those who reveal secrets. Concerning him who praises to one's face but mocks behind one's back. Concerning forgiving offenses to a neighbor. Concerning a deceitful tongue, concerning lending to neighbors without usury, but lending to the needy. Concerning educating children accurately, concerning servants, concerning brute animals, concerning dreams. Concerning those who fear God, concerning sacrifices partaken from iniquity, concerning offerings from justice. Concerning the love of money, concerning gluttony, concerning drunkenness. That for men there is one constitution of nature, but the purpose of the will is different, causing some to be blessed, others cursed. Concerning medicine, that one ought not to be possessed by excessive sadness. That one ought to be restrained by the law and the laws of God. Concerning the works of God, concerning punishments, concerning human nature, that it is filled with many murders and anxieties. Concerning the works of God.

Synopsis of the things said by the Prophet Isaiah

Accusation of Israel and its calamity; and the rejection of sacrifices, and an exhortation to a better life. Prophecy concerning the Church, and concerning future peace. Accusation of Israel, and the future siege. Accusation of their luxuries and pride. Rejection of Israel through the simile of the vineyard. He accuses the princes of Israel because of avarice and drunkenness, and prophesies desolation to them. He threatens those who prefer false prophets to the prophets. The ascent of their enemies. He beholds a vision, in which his lips were purged. The king of the Syrians moves his army with the Israelites against Jerusalem, and Isaiah prophesies concerning Christ, and the desolation of Jerusalem, and concerning the ascent of Nebuchadnezzar. Prophecy concerning those who are about to believe in Christ. Concerning the fortitude, pride, and destruction of the Assyrians. Concerning those who believe in Christ, concerning the birth of Christ according to the flesh, concerning the gentleness of those who believe in him. The destruction of Babylon and of the foreigners is prophesied. The destruction of the Moabites. Prophecy concerning Christ. The destruction of Damascus, and the calamity and salvation of Israel. The destruction of Egypt. He allegorizes the affliction that the nations ^D that did not believe in the Lord would suffer, and the desolation of their impiety. He commands Isaiah to walk naked. The march of the Medes and Babylonians that happened against the Idumeans and Arabians. The siege of Jerusalem at the end by Nebuchadnezzar. A prophecy concerning Shebna the treasurer concerning the destruction. But the treasurers, that is, the guardians of the sacred money, were descended from the priests. The destruction of Tyre, and what happens after this, and concerning the Churches allegorically. The destruction of Babylon by the Medes, and thanksgiving to God concerning this.

of the prophet. Also a prophecy concerning those who believe in Christ, concerning the destruction of the devil brought about by Christ; concerning the coming of Christ in the flesh; concerning faith in Christ. Israel is accused because, having withdrawn its hope from God, it transferred it to the Egyptians; and evils are foretold for it, and prosperity after these. In the same place, it is prophesied concerning the Church of Christ, concerning the conversion of the nations to Christ, and concerning the desolation of Jerusalem. A history of the Church, as it were, according to the literal sense, refers to Idumea and Jerusalem, but according to the anagogical sense, it refers to the desolation of the Jews and the prosperity of the Church of Christ. The things concerning Sennacherib. A prophecy concerning John the Forerunner and those who believe in Christ. A demonstration of the power of God, and an accusation of Israel for worshipping idols, and a reminder of the kindnesses bestowed upon the people. Concerning the ecclesiastical order and the weakness of idols. A prophecy ^B concerning Christ and those who believe in Him. He reproaches Israel for their sins. He says that because of their disobedience, the calamities were brought upon them. Concerning faith in Christ. That He allowed the people not to sacrifice, and did not require the worship through sacrifices. And a prophecy concerning those who believe in Christ. A refutation of the weakness of idols, and a demonstration of the power of God. The destruction of Babylon, and a refutation of the hardness of heart of the Jews, and a prophecy of good things. A prophecy concerning Christ and the consolation of Jerusalem. A prophecy concerning the apostles and concerning Christ. Concerning the birth of Christ in the flesh, and concerning His passion, and resurrection, and the multitude of those who believe in Him. Concerning Christ at once and concerning Israel according to history, and according to the anagogical sense concerning those who believe in Christ. An accusation of the Jews because of their idolatry, and a rejection of their fasting, and a suggestion of another, better fast. Then an accusation of their deceitful works and counsels, and a prophecy concerning those who believe in Christ. A prophecy concerning Christ, and concerning the healings of soul and body brought about by Him, and concerning the apostles and the rest of those who believe in Him. Concerning the passion. And from the prophet, as from the people, a confession; and from the Lord, a refutation of their disobedience, and the reception of those who believe in Him, and an accusation of the idolatry of the Jews. Concerning those from the Jews who believe in our Lord Jesus Christ. An accusation of those who disobeyed concerning the life to come.

Synopsis of the things said to the prophet Jeremiah

^C A foretelling of the evils to follow for Israel by Nebuchadnezzar. A refutation of the idolatry of Israel, and a reminder of God's kindness towards them, and of the evils which they suffered from trusting in the Egyptians. A refutation of the weakness of idols, and an accusation of the human sacrifice of the Israelites themselves. An accusation of Israel, and, by comparison with him, the increase of the daring acts of Judah; and a foretelling of good things for Israel, if it should turn back to God; and from the prophet, as from the people, a confession. The rise of the Babylonians, and the prophet's lamentation over the impending desolation, and a description of that very desolation. An accusation of the people, that it had no one so righteous as to stay the wrath of God, and a refutation of their wickedness. That Jerusalem was not to be destroyed to its very foundations by Nebuchadnezzar. Also the rise of the Babylonians, and an accusation of the disobedience of Israel, that they could not bear to hear the prophet. An accusation of the false prophets who were leading the people astray; for when Jeremiah said that there would be war, they said, "No, but there shall be peace." A rejection of sacrifices, and the rise of the Babylonian, and a refutation of the unrepentant mind of the Jews. He exhorts Judah to become better, and threatens that if they do not, they will suffer the same things as Israel; and He forbids Jeremiah to pray for them. A rejection of sacrifices, an accusation of their lack of attention, and of the human sacrifice which they offered to demons. And a foretelling that the place of their idol would become a tomb, and that even the bodies of some of the slain would not be delivered to tombs. Still concerning the rise of the enemies, and Jeremiah's lamentation over their wickednesses. An accusation of the Jews as uncircumcised in heart, and an exhortation not to be idolatrous, and, as from the people, a lamentation over the coming evils, and an accusation from God. An exhortation to Israel to obey God, and an accusation of their fathers, and that evils would come upon them. ^D And Jeremiah is again forbidden to pray for them. The prophet laments that he is being plotted against by the Jews in Anathoth, and foretells that on this account destruction will come upon them. Jeremiah is commanded to hide the loincloth, and he foretells that they will be filled and will be made drunk with evils. Concerning the drought; and the prophet is forbidden to pray for them, and God rejects their whole burnt offerings and their fasts, and threatens evils to the false prophets, since they said that there would be no calamities for the people. He entreats God; but He says that He will not listen, not even if Moses and Samuel were interceding for them, but that He will deliver them to the sword and to death, and to famine and captivity, and to the tearing of evils. And Jeremiah prays that those who reproach him may be punished; but God says to him: If you extract the precious from the worthless, you shall be as my mouth. Jeremiah is commanded not to take a wife, nor to lament, nor to share with the Israelites in what happens to the dying. Concerning the apostles, a prophecy concerning Christ; the prophet foretells the words of those who do not believe in Him, and prays against them. And he exhorts the Jews to keep the Sabbath. The prophet is sent to the house of the potter. I will speak for a time, says God, concerning a kingdom, so as to destroy it; and if they turn back, I will not destroy it. And I will speak for a time, He says, concerning a nation or kingdom, that it may be built up. And if they do evil, I will not do according to the good things which I spoke to do for them. And this chapter is useful for the Jews when they say that the Lord promised them good things. For having disobeyed his

^A commandments, they became the authors of the present evils unto themselves. The prophet foretells the plot hatched against him by the Jews, and he curses them, for they rendered back evil for good. Jeremiah is commanded, having taken an earthen vessel, to testify to the evils of the people, to break the vessel before their eyes, and to say: Thus shall Jerusalem be broken. And having been cast by Pashur into the stocks, he prophesies to Pashur the evils that were to overtake him. Then he is grieved at those who slander him and prays against them, and curses his own day. Zedekiah the king sends to learn from Jeremiah if Nebuchadnezzar will depart from him. But he answers that God will fight against the Jews and against King Zedekiah. If, however, the people should willingly go over to Nebuchadnezzar, they will obtain their safety, and the king will not perish if, departing from his own wickedness, he should be willing to attend to the commands of God. Against Jehoiakim and Jeconiah and against the shepherds is a prophecy to the Lord, and an accusation of the false prophets. He prophesies good things for Judah. But the people being left in Jerusalem with Zedekiah, by the example of the figs he prophesies the coming of Nebuchadnezzar, and signifies the destruction of all nations through this cup. He predicts ^B the destruction of Jerusalem. And Jeremiah is arrested by the priests to be put to death, and he escapes this danger. The prophet is commanded to put bonds upon himself and to say to the ambassadors of the foreigners that they must announce to their kings that they should be subject to Nebuchadnezzar, and that God threatens death to those who will not subject themselves to him. He applies this same exhortation to Zedekiah, and to the people, and to the priests. But Hananiah the false prophet opposed Jeremiah the prophet, saying that the holy vessels would return, and also Jeconiah, who was the son of Jehoiakim, the brother of Zedekiah. And he broke the prophet’s chains. Jeremiah is sent, therefore, to predict death to him in that very year, which also came to pass. He prophesies evils for the false prophets living in Babylon, and a long time of captivity for the people, but that nevertheless a return would come to pass. Regarding these, Shemaiah was indignant, and he upbraids the priest because he did not prevent Jeremiah from prophesying such things. Therefore, God threatens that He will destroy him. Then follows a consolatory discourse to Israel. He declares the time when it is to come to pass that they will return from Babylon. That time was the Passover, or Pascha, as one may find in Ezra, that they returned precisely during the Feast of Unleavened Bread. Thus, the Jews are manifestly convicted of lying. For they still await the good things described here in regard to them, which have already arrived. Concerning the children slain by Herod. A prophecy concerning the New Testament. And the Jews still expect the rebuilding of the city described in this place. But that received its end, having come to pass when they returned from Babylon. Jeremiah is commanded to buy the field of ^C his uncle, and when he had bought it, he says: The city has been handed over, and [yet] you command me to buy a field. But God says to him that the present evils are happening because of the sins of the people, but that there shall be a time when the city will again be inhabited. He predicts to Zedekiah that he will be taken, and he accuses them because they forced the servants whom they had granted freedom to serve them again: and he threatens that a great calamity will come. Therefore, he commands the sons of Jonadab to build [them] a house. But they refuse. Jeremiah is commanded to write all the things which he had prophesied over Israel, so that, hearing again the evils which were about to invade them, they might fear at least in this way: but he commands Baruch to do this, and he did it. And when he had written it, he read it to the Jews. When the princes heard it, they announced it to King Jehoiakim. But he, having taken the book, burned it. And Jeremiah is commanded to write another similar book. And he prophesies calamities to the king because of such a crime. He prophesies the destruction of Jerusalem: and Jeremiah is arrested and thrown into prison, and being called up from there by Zedekiah, he says to him that he will be taken, and begs that he may not be sent back to the prison. And the princes, having seized him, throw him into the pit of mire. And Ebed-Melech took him out from there. And being called again by the king, he announces safety to him if he should be willing to go out willingly to the enemy; if he should not be willing, total destruction for the city, and huge evils for himself. When, however, he had not persuaded him to go out, the barbarian ascended, and the city was taken with Zedekiah. But the princes of Nebuchadnezzar treated Jeremiah kindly. He predicts safety to Ebed-Melech. When the captain of the guard had left them [the people] to themselves, so that they might go wherever they wished, he came to Gedaliah, whom he had established as prince over those who had been left in Judea. Those Jews who had been scattered through the fields gathered to Gedaliah. Ishmael kills Gedaliah ^D and certain others, and taking the people of Gedaliah, he went off into the country of the Ammonites. But when Johanan, one of the princes, who was well affected toward Gedaliah, saw him, Ishmael fled with only eight men, and Johanan took the people. He entreated Jeremiah to pray to God for them; although Jeremiah advised them not to enter into Egypt—for God threatens death if they should migrate there—he did not persuade them. But when they had come to Tahpanhes, he exhorted them not to worship idols. As they contradicted him, he prophesied to them a great destruction, and he predicts to the king of the Egyptians the destruction of Egypt, and also of the foreigners, and likewise of the Moabites, the Ammonites, the Edomites, of Damascus, and of Elam, and even of Babylon, and he predicts the return of the Jews from there. He narrates how Jerusalem was destroyed, and also how Jehoiakim, who had willingly surrendered himself with his mother to Nebuchadnezzar, was promoted from a state of humiliation to honor.

SYNOPSIS OF THE THINGS SPOKEN BY THE PROPHET EZEKIEL

^A himself into custody, and to announce the siege of Jerusalem by the figure of the brick and the griddle. He is also commanded to sleep upon one side for a certain number of days, revealing the tribulation that will come upon the people in captivity. By means of the loaves, which he makes over cow dung, and by the division of hairs, he predicts their death and dispersion; and he adds the devastation of the city and of the idols. He sees the iniquities of the people and the idolatry. After this, those who have arrived at the ruin of the city. He again sees the Cherubim, and predicts evils to the city. Concerning those who believe in Christ. He predicts again the captivity of the people that happened under Zedekiah, and the blinding of Zedekiah himself, which came to pass under Nebuchadnezzar. He predicts that the evils will not come to pass in a long time, but are near. He threatens the false prophets, ^B and says that the evils which they will suffer are unavoidable; so that neither Job, nor Daniel, nor Noah would be able to deliver their sons; and he indicates their utter ruin by the vine-shoot. He narrates the indecency of the people from the beginning, before God took them, and their comeliness after He had taken them; and their idolatry, and the conquest which followed for them because of this; and he shows their great iniquities by a comparison with Sodom and Samaria, though they were great even by themselves. But the good things which he predicts, "I will establish my covenant with you," can be understood concerning those who believe in Christ. He predicts the ascent of Nebuchadnezzar. Concerning those who say: "The fathers have eaten sour grapes, and the children's teeth are set on edge." Concerning the mother of the kings surrounding Zedekiah. He protests to the elders about the iniquities of their fathers. But that which says, "Because on my holy mountain, on the lofty mountain of Israel, says Adonai the Lord, there shall serve me all the house of Israel" in the end, can be accepted as referring to those who believe in Christ. Regarding Teman, and Israel, and the sons of Ammon. He also speaks of the iniquities and sins of Israel, and of the priests, and of the rulers and false prophets. "And I sought," he says, "a man passing along rightly, and standing in the breach of the wall before me in the time of the land, that I should not utterly destroy it; and I found none." Regarding the idolatry of the people of Israel in Egypt, and that which happened afterwards, and the calamities. And further, they will not even be permitted to mourn for the grievous things that befall them. Against the Ammonites and the Idumeans, and the strangers, and Tyre, which they say is Tyrus. He predicts great calamities against the prince of Tyre and Sidon, and Egypt, and the king of the Egyptians. He threatens the watchman of the people, if he should not announce to the people for whom he is appointed as watchman the calamities brought by God. And ^C he says that neither the unrighteous man perishes because of his former iniquities, if he turns to do what is pleasing to God; nor is the righteous man saved because of his former righteousness, if, being changed, he becomes unrighteous and unjust. Someone came to the prophet announcing that Jerusalem had been captured; he also speaks about this, accusing them because they did not attend to the things prophesied. He prophesies also against the shepherds of Israel; and promises that He will give them one shepherd: which came to pass in the time of Zerubbabel, which the Jews themselves, behaving shamelessly, say has not yet come to pass; but it did come to pass, as I said, under Zerubbabel. He prophesies against the Idumeans, and good things for the Israelites, which God says He will do for the Jews, not because they are worthy, but lest His name be profaned. The prophet is led to the ^D plain, and prophesies over the dry bones. He prophesies also concerning Zerubbabel, that one prince shall be for the Jews; this can be taken as referring to our Lord Jesus Christ. He prophesies also concerning Gog and Magog, who came against the Jews after the return from Babylon, and were defeated. Some, however, interpret it allegorically regarding the Churches, and the devil, and the persecutions brought at various times by impious kings. He prophesies the construction of the temple, and the restoration of the legal worship; which things the Jews themselves still expect; but they came to pass in the time of Ezra and Zerubbabel. The building of the city, which he predicts, and the water which gradually goes forth and increases, can be taken as referring to those who turn to Christ, who were dead before they believed, but after believing were made alive.

Synopsis of the things said by the prophet Daniel.

Daniel and his companions are chosen, and are handed over to the chief eunuch, and they eat pulse; and standing before the king, they were shown to be wiser than all. Nebuchadnezzar sees a dream, and commands the magi to be slain because they were at a loss to tell and interpret it. But God saved Daniel and his companions, who were in danger, having revealed to Daniel himself the knowledge of the dream. Daniel, having been brought in, tells the dream to the king and its comparison. But the stone hewn without hands is Christ; and "without hands" means that He was born of the Virgin without human union. Having set up the image, Nebuchadnezzar commands all to worship, and throws the three children into the furnace for not worshipping. But when those around the furnace were killed, and the children were praising God, having called them and seen them unharmed, he was amazed at God, and honored them with the rule of the Jews, and set a decree that whoever blasphemes against God should be destroyed. Nebuchadnezzar sees a dream; and the wise men of Babylon being again at a loss, Daniel interprets it, and advises the king to redeem his iniquities with alms. And not long after, the dream came to pass; and Nebuchadnezzar praised God. When the sacred vessels had been brought out by the command of the son of King Nebuchadnezzar, and those who were feasting were drinking from them, the knuckle of a hand came forth, and wrote on the wall a writing, which the wise men of Babylon...

could not discern, but Daniel discerned and solved it, and he was clothed in purple, and they placed a gold chain upon him, and proclaimed him to be the third ruler in the kingdom. When Darius the Mede was reigning, with Daniel appointed as ruler, he was compelled by the adjutants and satraps to promulgate a decree that whoever, within thirty days, should ask anything from any man or from any god, besides from the king, should be thrown into the lions' den. When this was done, and they had observed Daniel praying to God, they slandered him and compelled the king to throw him into the den. When he had cast him in, and upon approaching later found him safe, he brought him out of the den; but those who had seen to it that he was thrown into the den he destroyed, along with their wives, by having them thrown to the lions. And he set a decree that all should fear God. He sees the vision of the beasts: by the lioness, the kingdom of the Assyrians; by the bear, the Medes and Persians; by the leopard, the Macedonians; by the fourth beast, the Romans. He also prophesies concerning Christ, and concerning the impious Antiochus. For this is the small horn that destroyed the three before it. He prophesies how Alexander the Macedonian dissolved the kingdom of the Persians, calling the ram the king of the Persians, and the goat Alexander the Macedonian. The last vision here concerning the queen of the south is found in the book of the Maccabees. He strikes down Bel and kills the dragon; he is cast into the den and is saved, and those who were the cause of his being cast in are thrown in and devoured by the lions.

OSEA.

JOEL.

AMOS.

ABDIAS.

JONAS.

MICHEAS.

385 ...the apostle, "The remnant shall be saved." It is the judgment of the Lord toward His people, and an enumeration of His benefits, and a deprecation of sacrifices. The prophet laments as if the just and good men were failing. And at the end, after having rebuked and threatened great calamities, he announces good things to Israel. Nahum. 386 He discourses concerning the power of God: he predicts concerning the apostles. He adds also the invasion of the Babylonians against the Ninevites, and their overpowering captivity. He speaks also of her power and the wealth which she had before she was taken. Thus far had the exemplar.

MONITION

A SERMON ON THE NATIVITY OF OUR SAVIOR JESUS CHRIST

^A I see a strange and paradoxical mystery; my ears are ringing with the voices of shepherds, not piping a lonely melody, but singing a heavenly hymn. Angels sing, archangels harmonize, the Cherubim hymn, the Seraphim glorify, all are keeping festival, seeing God upon earth, and man in heaven; Him who is above, below by the dispensation, and Him who is below, above by the philanthropy. Today Bethlehem imitated heaven; having received, instead of stars, angels singing, and instead of the sun, having contained the Sun of justice in a way that cannot be circumscribed. And do not ask how; for where God wills, the order of nature is overcome. For He willed, He was able, He descended, He saved; all things are concurrent unto God. Today He who is, is born, and He who is, becomes that which He was not; for being God, He becomes man, not departing from being God. ^B For neither by a departure of divinity did He become man, nor again by progress did He become God from man; but being the Word, because of His impassibility, He became flesh, His nature remaining unchangeable. ^C But when He was born, the Jews denied the strange birth, and the Pharisees misinterpreted the divine Books, and the scribes spoke things contrary to the law. Herod sought the One who was born, not that he might honor Him, but that he might destroy Him. For today all things saw the contradictions. For He was not hidden, according to the Psalmist, from their children to another generation. For indeed kings came, marveling at the heavenly King, because how He came upon earth not having angels, ^D not having archangels...