Hebrew Questions on Kings and Chronicles

(Chap. 1.—Verse 2.) Now on the third day, behold, a man came from the camp of Saul, and so forth. The Hebrews say that this Amalecite man was the son of Doeg. For Amalecite and Edomite are one, since the firstborn son of Esau was Eliphaz, and his son was Amalec. The Hebrews relate that the diadem and bracelet, which David brought, had been entrusted to him by the father of Doeg.

Verse 12. And they mourned, and wept, and fasted until evening for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel. By "the people of the Lord" he means the priests, and by "the house of Israel," generally, all the people of Israel.

Verse 18. And he said, that he should teach the children of Judah the bow: behold, it is written in the book of the Just. And he said—understand, David—that he should teach—understand, God—the children of Judah the bow, meaning that he should teach the kings of Judah fortitude, namely that they should be strong and intent in the fear of the Lord, and in the precepts of God, lest through disobedience the kings of Judah should depart from the fortitude and fear of the Lord, as Saul did, and should perish in the manner in which he himself had perished.

But as to what he says: Behold, it is written in the book of the Just: the book of the Just is the book of Samuel, wherein are contained the just prophets, namely Samuel, Gad, and Nathan: in whose book it is related to be written, how Saul, departing from the fear of the Lord, perished through his disobedience.

Verse 19. The glorious ones of you, O Israel, are slain upon your mountains. In the Hebrew it is held, upon your high places. And the sense is: O Saul, the glorious ones of Israel are slain upon your high places, because in the sin of your disobedience they perished together with you. For your disobedience has been reckoned as equal to idols, that is, to high places, as is that saying in the book of Samuel: For obedience is better than sacrifices, and to hearken rather than to offer the fat of rams: since to rebel is as the sin of divination, and to refuse to yield is as the crime of idolatry.

Verse 24. Daughters of Israel, weep over Saul, who clothed you in scarlet, in delights, who provided ornaments of gold for your adornment. He clothed them in scarlet, and provided golden ornaments for their adornment, from the spoils of the enemies which he took.

Verse 25. How have the mighty fallen in battle?—understand, in your sin. Jonathan was slain upon your high places. In the Hebrew "is" is not present. For the sense is: O Saul, Jonathan was slain upon your high places, that is, in the sin of your disobedience—understand "is." (Chap. II.—Verse 6.) And now the Lord will indeed repay you mercy and truth. Mercy, in the present age; truth, in the age to come; because the mercy which is granted in the present age, in comparison with eternal mercy, is a falsehood.

Verse 8. But Abner son of Ner, captain of Saul's army, took Isboseth son of Saul, and led him about through the camps. In the Hebrew it is held, he led him across into Manaim, which is interpreted "camps." He led him across—this is to be understood as across the Jordan—and made him king in Manaim.

Over Galaad, and over Jessuri. The Hebrew, Assuri, that is, over the tribe of Aser.

Verse 26. And Abner cried out to Joab, and said: Shall your sword rage to utter destruction? The Hebrew does not have "your." Do you not know that it is a dangerous thing to despair? In the Hebrew it is held thus: Do you not know that the end will be bitter. And the sense is: Do you not know that it will come to bitterness for you, because you strive to destroy this people? (Chap. III.—Verse 5.) And the sixth, Jethraam, of Egla, wife of David. It is asked why David's other wives were noted above, and are not called "wives of David": and here alone Egla is called "wife of David"? For Egla is Michol herself, who is here alone called his wife for this reason, that in her youth he first took her as wife, and she is also said to have died in childbirth. Egla, then, is interpreted "heifer."

Verse 8. Am I a dog's head against Judah? As if he were saying: On account of you and on account of your father's house, I am called a dog's head against Judah, because I will not bring back the house of Israel to David, whom I know to have been anointed king, and to be about to reign over all Israel. He calls himself a dog's head, that is, vile, because he was so regarded by the house of Judah as the barking of a dog: and because he was chief of dogs, that is, of foolish men.

Verse 13. But one thing I ask of you, saying: You shall not see my face before you bring Michal, daughter of Saul, and so you shall come and see me. There is here a gap, and a necessary supposition, by which Abner is reported to have answered David, that he could by no means do this thing, that he should bring Michol back to him, because his brother the king held her in his power: and David, having received a reply full of the reason for excuse from him, is read to have sent to her brother Isboseth for her, as what follows makes clear.

Verse 14. And David sent messengers to Isboseth son of Saul, saying: Give me back my wife Michol, whom I betrothed to myself with a hundred foreskins of the Philistines.

Verse 33. And the king, lamenting Abner, said: You did not die as cowards die, Abner: that is, you did not perish in your folly, as cowards are wont to perish: because you were deceived by treachery.

Verse 34. Your hands are not bound, and your feet are not weighed down with fetters. You were not captured by right of war, and your hands are not bound, and your feet weighed down with fetters, as the hands of those are wont to be bound, and the feet fettered, who are usually captured in battle. Therefore you were destroyed by guile, not by force. (Chap. IV.—Verse 2.) Now there were two men, captains of bands, belonging to the son of Saul: the name of one was Baana, and the name of the other Rechab, sons of Remmon the Berothite, of the children of Benjamin. These two men were captains over the expeditions of Isboseth. But when Abner died, as the Hebrews relate, they conspired with Miliboseth, so as to kill Isboseth together, and they made this same Miliboseth king: and that the same Miliboseth was the betrayer of this plan. And for this reason this same Miliboseth is here introduced in this manner.

Verse 4. Now Jonathan, son of Saul, had a son who was lame in his feet: for he was five years old when the news came concerning Saul, and Jonathan, from Jesrael, and so forth. But when Baana and Rechab saw that their plan had been betrayed by Miliboseth, struck with fear, they fled in flight into Gethaim: and they were sojourners there until that time. "That time" is to be understood as when, returning from there, they entered the house of Isboseth in the heat of the day, taking wheat-ears, and struck him in the groin. They carried wheat-ears as if for the sake of first-fruits, so that they might seem to be paying honor to the king, and so that their treachery would in no way be detected. (Chap. V.—Verse 4.) David was thirty years old when he began to reign: and he reigned forty years. In Hebron he reigned over Judah seven years and six months. But in Jerusalem he reigned thirty-three years over all Israel and Judah.

It is asked why the sum does not add up to forty years and six months? This is resolved by the Hebrews in two ways. For they say that David fled from his son Absalom for six months, and that therefore those same six months are rightly excluded from the total of his reign. They also say otherwise, that for six months in Hebron David suffered from a certain bodily infirmity, and that for this reason those six months are not counted in his reign. They say indeed that he reigned in Hebron from that time when, having defeated the Amalekites, he sent gifts from their spoils to the elders of Judah, to those who were in Hebron, and to those who were in Bethel, and to the rest who were in those places in which David himself and his men had sojourned. (Verses 6, 8.) And it was said to David by them: You shall not enter here unless you take away the blind and the lame, saying: David shall not enter here.

As if it were said by them: David shall not enter here, until he removes us from here, whom he reckons to be unarmed and feeble like the blind and the lame, and whom, when he attacks in war, he thinks he will triumph over as over the blind and the lame. For this reason it is said in the Proverb: The blind and the lame shall not enter into the temple. In the Hebrew it reads: The blind and the lame shall not enter the house: that is, the blind and the lame—it is to be understood, they say: No one shall enter the house of the blind and the lame, so long as the blind and the lame are within.

For David had proposed on that day a reward to whoever should strike the Jebusite, and touch the pipes of the roofs, and take away the lame and the blind who hate the soul of David. In the Hebrew it reads thus: And David said on that day: Whoever strikes the Jebusite, and touches the pipe, and the lame and the blind who hate the soul of David; it is to be understood, he shall be prince and leader, as the book of Paralipomenon declares, speaking in this manner: Whoever strikes the Jebusite first shall be prince and leader. So Joab the son of Zeruiah went up first, and was made prince. But as to what he says: Whoever touches the pipe, it is to be understood thus: Whoever shall have such boldness and strength as to come even to the wall of the city, and touch with his spear the pipe that is in the wall, he shall be prince. (Verse 21.) And they left there their carved images, which David and his men took away.

David took them, and ordered them to be burnt with fire, as the book of Paralipomenon declares, saying thus: And they left their gods there, which David ordered to be burnt. (Verse 23.) And David consulted the Lord. Who answered: Do not go up, but circle round behind them, and you shall come to them opposite the pears; In the Hebrew it is read not "of the pears," but "of the weepers." He commands him therefore to come opposite the weepers, that is, opposite their idols, where namely their idols were, in which they trusted. These idols are called "of the weepers" for this reason, because they are worthy of weeping, and they lead those who worship them to the weeping of miseries.

Thus this divine word calls their idols "of the weepers," on account of blasphemy: just as elsewhere the idol of Moab is called "the pollution of Moab." (Verse 24.) And when you shall hear the sound of one walking on the top of the weepers: that is, when you shall hear that by the angelic powers their idols (in which is all their strength) are being crushed and trampled, then you shall enter into battle: because then the Lord will go out before your face, to strike the camps of the Philistines. For in their idols the Lord executed judgments, just as also in the gods of the Egyptians. (Chap. VI.—Verse 8.) And David was grieved, because the Lord had struck Uzzah. In Hebrew: because he had divided. The Lord is said to have divided him, because the place where Uzzah was appeared empty.

And David would not turn aside the ark of the Lord to himself into the city of David; but he turned it aside into the house of Obed-Edom the Gittite, who is called Gittite for this reason, because his father had dwelt in Gath. (Verse 11.) And the Lord blessed Obed-Edom, and all his house. The Hebrews say that the Lord blessed his house because all his wives and concubines, and daughters-in-law, and maidservants bore male children, and also his female four-footed beasts brought forth twin offspring for him. Concerning which it is written thus in the book of Paralipomenon: So the ark of God remained in the house of Obed-Edom three months, and the Lord blessed his house and all that he had.

And elsewhere in the same book of Paralipomenon it is said: The sons of Obed-Edom: Shemaiah the firstborn, Jozabad the second, Joah the third, Sacar the fourth, Nathanael the fifth, Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God blessed him. (Verse 23.) Therefore Michal the daughter of Saul had no child to the day of her death. Michal herself is Eglah: she bore to David Ithream, in whose delivery she died. (Chap. VII.—Verse 3.) And Nathan said to the king: Go, do all that is in your heart: for the Lord is with you. For Nathan said this to David of himself, not from the word of the Lord. But what follows he spoke from the word of the Lord: Thus says the Lord: Shall you build me a house to dwell in?

As if he were to say: You cannot build me a house, because you are a man of blood, and have shed much blood. (Verse 6.) For I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but I walked in a tabernacle and in a tent. The Lord says he walked in a tabernacle and in a tent: because neither Moses nor Joshua could build him a house, since they were men of blood, as was David also. (Verse 7.) In all the places through which I passed with all the children of Israel, did I ever speak a word to one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar? These places through which the Lord says he passed are to be understood as Shiloh and Gilgal and Nob, and the other places where the tabernacle and the ark of the Lord were set.

Did I ever speak a word to any judge of the tribes of Israel, whom I commanded to feed my people Israel: Why have you not built me a house of cedar? For this reason he commanded no one of the Judges to build him a house of cedar, because by all of them war was waged against enemies, and all of them were shedders of blood. But your son, against whom the wars of enemies will not press, and who will not be a man of blood, he shall build me a house. (Verse 8.) And now you shall say this to my servant David: Thus says the Lord of hosts: I took you from the pastures, from following the flock. And a little later: And I have made you a great name, according to the name of the great ones who are on the earth.

I have made, says the Lord, your name great, as I made great the name of Abraham, Isaac, and Jacob, and Moses and Joshua: whose names are most famous on earth. (Verse 10.) And I will appoint a place for my people Israel, and I will plant them, and they shall dwell under it. In this place the divine word describes the time of Solomon, when the children of Israel would have peace round about, and would not be afflicted and oppressed as they were afflicted and oppressed in the time of the Judges. (Verse 14.) If he shall do anything unjustly, I will chastise him with the rod of men, and with the plagues of the sons of men. The rod of men he calls the sword of enemies. But the plagues of the sons of men are the afflictions of human bodies, by which men are rightly scourged by the Lord for their sins. (Verse 19.) For this is the law of Adam, O Lord God.

That is, it is the law of man, O Lord God, that he should serve you in simplicity of heart and purity. (Verse 21.) And you shall do for him according to your mercy, as you have deigned to do for me your servant, for the sake of your word: and according to your heart you have done all these great things: for the sake of your word which you promised to Abraham, Isaac, and Jacob, you have done all these things for me your servant. What he says, "according to your heart," is understood as "according to your mercy." (Verse 22.) For there is none like you. Neither is there any God besides you in all the things that we have heard with our ears. There is, he says, no God like you who has done these great things which we have heard with our ears. (Verse 23.) Before the face of your people, whom you redeemed from Egypt, a nation and its god.

The Hebrew has, "to the nations and their gods." And the sense is: Before the face of your people, whom you redeemed from Egypt, that is, from the hand of the Egyptians, whom you destroyed in the Red Sea, and their gods, on whom you executed judgments. (Verse 27.) For you, Lord of hosts, God of Israel, have revealed the ear of your servant, saying: I will build you a house; therefore your servant has found in his heart courage to pray this prayer to you. The Lord had revealed to his ear through the Prophet that he would build him a house. Therefore David says he found his heart, that is, he found boldness in his heart, to pray this prayer to him. (Chap. VIII.—Verse 15.) Now it came to pass after this, David struck the Philistines, and humbled them: and David took the bridle of tribute out of the hand of the Philistines.

The bridle of tribute: there were five cities of the Philistines, which frequently made Israel tributary to themselves, which David took from them, and humbled them, and made them tributary to himself. Whence also it is read in Paralipomenon: David struck the Philistines and humbled them, and took Gath and her daughters out of their hand. (Verse 19.) And David made himself a name when he returned, having taken Syria. He is said to have made himself a name, because in the Valley of Salt, having slain eighteen thousand, he set up for himself a triumphal arch. He also made himself a name, because, having conquered Syria of Damascus, and Syria of Zobah, he is said to have set up for himself another triumphal arch. And if anyone is troubled that in very many Latin manuscripts it is found that David slew not eighteen thousand in the Valley of Salt, but twelve thousand: let him know that this was introduced into those manuscripts by the fault of scribes. Yet truly David slew eighteen thousand in that same Valley of Salt.

But Joab slew twelve thousand: as is written in the title of the fifty-eighth psalm. (Chap. IX.—Verse 11.) And Siba said to the king: As my lord the king has commanded his servant, so will your servant do, and Miphiboseth shall eat at your table. It should be noted that in the Hebrew it is read at my table: because in this place there is an ellipsis, and a necessary supplying of words is required. For when Siba said: As my lord the king has commanded his servant, so will your servant do: it must be understood that David had said, and Miphiboseth shall eat at my table, as one of the king's sons. (Chap. X.—Verse 2.) And David said: I will show mercy to Anon the son of Naas, as his father showed mercy to me. When David fled from the face of Achis king of Geth, he came to Naas king of Ammon, who showed mercy to him, bestowing many good things upon him.

From Naas, then, he came to the cave of Odollam, where his father and mother and all his house came to him. From there he went to Moab, and left his father and mother and all his house with him. But as to what Achis king of Geth said: Shall he then enter my house? David departed from there and fled to the cave of Odollam. He departed from there, it is to be understood, from the house of Naas, and that from there he fled to the cave of Odollam. But if it is asked why David returned to him, that is, to Achis, before whose face he had fled: this Achis must be understood to have been the son of that Achis from whom David fled. Whence also in what follows, the Achis with whom David went down to battle against Saul is said to have been the son of Maoch. For he did not take this patronymic name from his father, but from his mother, who was called Maacha.

And therefore he did not take this name from his father, because David had rejected him. (Verse 10.) But the rest of the people he delivered to Abisai his brother. It should be noted that only in this place is Abisa read in the Hebrew, but in other places Abisai. Abisa, then, is interpreted father of sacrifice: and Abisai, my father is sacrifice. And so the Hebrews say that one letter was taken from his name, because he was privy to the killing of Abner. (Chap. XI—Verse 1.) It came to pass, then, when the year had turned, at the time when kings are wont to go forth to war: David sent Joab and his servants with him, and so forth. In the Hebrew it is read thus: At the time when kings had gone forth to war, David sent Joab.

He speaks of those kings who went forth against David in battle, namely the king of Roob and Istob, and Soba and Maadia, who were indeed kings of Syria, and who wished to fight, being hired for pay by the king of Moab against David, over whom they are recorded to have been triumphed. (Verse 3.) And David said: Is not this Bethsabee the daughter of Eliam, wife of Uriah the Hittite? Eliam was the son of Achitophel. (Verse 13.) And David called Uriah, that he might eat before him, and drink, and he made him drunk. He is said to have made him drunk for this reason, that at least drunk he might go down to his house. (Chap. XII.—Verse 14.) Nevertheless, because you have made the enemies of the Lord blaspheme, on account of this word, the son who is born to you shall surely die.

In the Hebrew it is read thus: Nevertheless, because in blaspheming you have made the enemies of the Lord blaspheme, on account of this word also the son who is born to you shall surely die. This is said by antiphrasis: and the sense is: You have granted salvation to the enemies of the Lord, who, rising up against the people of the Lord, this sin of yours being an obstacle, the people of the Lord will not be able to resist them. Moreover, these same enemies will also be victorious over the people of the Lord on account of your sin. (Verse 25.) And he called his name Beloved of the Lord, because the Lord loved him. In the Hebrew it is read thus: And he called his name IDDIDIA, that is, beloved of the Lord on account of the Lord.

He is called beloved of the Lord on account of the Lord, namely on account of His own gratuitous mercy, by which He deigned to love him: since he was indeed unworthy of His love and mercy, being known to be a mamzer. (Verse 27.) I have fought against Rabba, and the city of waters is to be taken. It should be noted that in the Hebrew, when it is placed with the addition of names, it is Rabbath, as in Rabbath of the children of Ammon. But when it is written without the addition of names, it is written not Rabbath, but Rabba. (Verse 30.) And when he had fought, he took it, and took the crown of Melchom from off his head. Melchom is interpreted their king.

Their king is called their idol: which here is called Melchom, of whose crown David is said to have melted down and purified the gold and gems according to the law, and to have made for himself thence a crown, which here is said to have been set upon his head. (Verse 31.) And bringing forth its people, he sawed them, and drove over them iron-shod wagons, and divided them with knives, and made them pass through in the fashion of bricks. For he sawed them with iron-shod wagons, and divided them with knives, just as bricks, which are made of straw and mud, are wont to be divided. (Chap. XIII.—Verse 37.) Now Absalom fled and went to Tholmai the son of Amibur, king of Gessur.

Tholmai was the father of Maacha, the mother of Absalom, whom the Hebrews say was captured by David in battle, and, her hair and nails having been cut according to the law, David took her to himself as wife: and of her begot Thamar and Absalom. (Verse 39.) So King David ceased to pursue Absalom. In the Hebrew it is read: So King David ceased to go out after Absalom. This same David is reported to have wished to go out, in order to bring back Absalom. But turning it over in his heart, that as often as he saw him, so often would the grief of Amnon's death be brought back to his memory, he is therefore said to have ceased to go out after Absalom: it is to be understood, so as to recall him to his own home.

But as to what it says: because he was consoled concerning the death of Amnon: it is to be understood that, after he was unwilling to go out after Absalom, to bring him back, and to be seen by him, he began to be consoled concerning the death of Amnon. For as long as it was contended that this same Absalom should be brought back, so that he might be seen by him, the death of Amnon his son always came to his mind. Or otherwise, he is said to have been consoled concerning the death of Amnon, because he knew him to have been shameful and deserving of death, and to have perished deservedly. (Chap. XIV.—Verse 1.) Now Joab the son of Sarvia, perceiving that the king's heart was turned toward Absalom.

The king's heart is said to have been seen to be turned toward Absalom, because this same Joab had seen him sighing for Absalom, and from this understood that his heart was turned toward Absalom. (Verse 2.) He sent to Thecua, and brought from thence a wise woman. Thecua is a city, from which was Amos the Prophet. And this same widow is thought to have been the grandmother of this same Amos the Prophet. (Verse 5 and following.) And she answered him: Alas, I am a widow woman. For my husband is dead: and your handmaid had two sons, who quarrelled with each other in the field, and there was no one to part them. And one struck the other, and slew him. And behold the whole kindred rising up against your handmaid says, Deliver him who struck his brother. In truth, however, as the Hebrews relate, this widow woman had two sons, who quarrelled in the field over their father's inheritance, and one was slain by the other.

Yet this same widow set herself in the person of David, and her two sons in the person of Amnon and Absalom: but the kindred which rose up against her son, in the person of the other sons of David. (Verse 9.) Upon me, my lord the king, be the iniquity, and upon the house of my father: but let the king and his throne be guiltless. As if she were to say, because one son of mine rose up against the other, let the iniquity be upon me, if indeed there ought to be any. But upon you, O king David, let there be no iniquity: for you are without fault, because Absalom slew Amnon, who deserved death. And just as I am without fault, because my two sons rose up against each other, and one was slain by the other: so also you are without fault, because Absalom slew Amnon, who deserved death.

Verse 11. What she said: Let the king remember the Lord his God, that the avengers of blood be not multiplied to destroy, and they shall not kill my son. Here "remembrance" is put for an oath. As if she said: Let the king remember his promise, or rather his oath, by which he promised me through the Lord his God, that the avengers of blood be not multiplied to take vengeance. Verse 13. And the woman said: Why hast thou thought this thing against the people of God? And the king hath spoken this word, that he should sin, and not bring back his outcast? From this passage is shown that which was said a little above: King David ceased to go after Absalom, that is, he ceased so that no one should go out and Absalom be brought back. Hence the woman says: And the king hath spoken this word, that he should sin, and not bring back his outcast. But as to what she says: Why hast thou thought this thing against the people of God?

She calls Absalom himself, or those who had gone with him, the people of God—since they were, as it were, captives and outcasts, in that they were not being brought back to the inheritance of God: lest perhaps, compelled, they should serve strange gods in a strange land. Verse 14. Neither doth God desire that a soul should perish, but recalleth, thinking that he who is cast off should not perish utterly. As if she said: God calls sinners who are held captive by the devil, that they may turn back to himself: and thou, who oughtest to imitate him, why dost thou not act in that manner? Verse 26. And when his hair was polled—for once a year he was polled. In the Hebrew it is read thus: And when his head was polled. But he was polled at a set time: because his hair was a burden to him. He weighed the hair of his head at two hundred shekels by the public weight.

For his head was not polled once a year, as the Latin manuscripts have it, but at a set time, that is, every thirty days. (Chap. XV.—Verse 7.) And after forty years Absalom said to the king: I will go and pay my vows, which I vowed to the Lord in Hebron. It was the fortieth year from the time when Saul destroyed the city of Nobe with its eighty-five priests on account of David. And therefore this same fortieth year is set down here, to show that divine vengeance was being roused upon David, because he had deceived Ahimelech the priest, and on his account so great a slaughter of priests had been made. Beware, reader, of the many faulty manuscripts, in which it is found written, "after four," not "after forty years." But in the more accurate manuscripts, and in the Hebrew truth, not four but forty years are written.

But if anyone contentiously wishes to reckon those same four years from the time when Absalom killed his brother Amnon, up to that time when he said to his father: I will go, and pay my vows, which I vowed to the Lord in Hebron: he will clearly find that he is in error, if he examines carefully: since indeed Absalom, after killing Amnon, remained three years in Gessur with king Tholmai, and being thereafter recalled to Jerusalem, remained two years without seeing his father, and in the sixth year saw his father's face, and prepared rebellion against him. For he said he had vowed a vow, lying, that is, that he would make prayer in the place where Abraham, Isaac and Jacob rest. Verse 24. And they set down the ark of God. And Abiathar went up, until all the people that had gone forth out of the city had passed by.

They are said to have set down the ark of God for this reason, that the Lord might be consulted through Abiathar the priest, as to which direction David ought to go. And Abiathar is said to have "gone up," that is, to have prayed. And because he received no answer by divine oracle, therefore David says in what follows, that the ark of God should be carried back into the city. (Chap. XVI.—Verse 10.) What have I to do with you, ye sons of Sarvia? Let him alone that he may curse. The Hebrew does not have "that he may curse," but only "let him curse." Abisai alone had said: I will go, and cut off his head: and David answered Abisai, and Joab said: What have I to do with you, ye sons of Sarvia? As if he said: Do you wish to kill this man, as you killed Abner? For the Lord commanded him to curse David. And whoever asks why he did so—it is understood, why he, not the Lord but Semei, did so.

Semei who cursed David is the same as Nabat the father of Jeroboam, who is called son of Gemini: and out of zeal for the house of Saul he cursed David. Now the name of his grandfather was Gemini, and Semei himself was of the tribe of Ephraim, of the sons of Joseph. Whence also this same Semei says to David: I also am come today first of all the tribe of Joseph. Verse 17. To whom Absalom said: Is this thy kindness to thy friend? In the Hebrew it is read: Is this, he says, thy mercy to thy friend? Which is to be pronounced not affirmatively but negatively. And the sense is: Is it mercy, or ought it to be called mercy, that thou didst dismiss David thy friend and didst not go with him? (Chap. XVII.—Verse 2.) And when all the people that are with him shall have fled, I will smite the king, who will be alone, and I will bring back all the people as when all return.

Namely, as those who, having lost the king in battle, return, so shall all the people of Israel return to thee. Verse 19. And when any one shall have fallen at the first, whosoever shall hear it, wheresoever he shall hear it, will say: There is a slaughter among the people that followed Absalom; and the most valiant, whose heart is as the heart of a lion, shall be dissolved with fear. In the Hebrew it is thus: And shall the most valiant himself, whose heart is as the heart of a lion, be dissolved with fear? This "most valiant" is to be understood as David: which what follows also makes clear. Verse 20. For all Israel knoweth that thy father is valiant, and all that are with him are valiant men. The handmaid went away, and told them. And they went their way. This handmaid had gone to the fountain Rogel with clothes as if to wash them, so that the matter might not be discovered at all.

But the boy who reported the matter to Absalom is said to have been another little son of that same handmaid.

Verse 21. Arise, and pass quickly over the river. The Hebrews in this place have not "river" but "water," which is understood to be the river Jordan. Verse 24. And David came into the camp, which in Hebrew is read Manaim: in which place the Angels of God met Jacob, as is read in Genesis: And Jacob called the name of that place Manaim, that is, camps. Verse 25. And Amasa was the son of a man who was called Jethra, of Jezrael. In the Hebrew it is read: Jethra the Ismaelite. Whence also in Paralipomenon it is read thus: And Abigail bore Amasa, whose father was Jether the Ismaelite.

For this same Jether is called an Ismaelite, because his son Amasa, imitating the deeds of the Ismaelites, did not accompany David when he fled, though David had said to him: We are thine, O David, and with thee, ye sons of Isai. But in the book of Samuel he is called Jethra the Jezraelite for this reason, that the sin of his son Amasa, which Joab committed against David by striking him, that is, Amasa, was thereby blotted out.

Who had gone in to Abigail the daughter of Naas, sister of Sarvia. Naas is interpreted "serpent." Hence "serpent," because he is not recorded to have committed any mortal sin, except that which he contracted originally from the ancient serpent. Naas is also the name of Isai the father of David, as is shown in Paralipomenon: where, the sons of Isai being enumerated, it is read whose sisters Sarvia and Abigail were.

Verse 27. And when David had come into the camp, that is, into Manaim: Sobi the son of Naas of Rabbath of the children of Ammon. This Sobi was the son of king Naas, with whom Saul fought. This same Naas also showed mercy to David, when he fled from the face of Saul: on whose death David said: I will show mercy to Anon, as his father Naas did to me. But when Anon, who had done him injury by shaving his servants, was slain by David, this Sobi was appointed by that same David in his brother's place, and is recorded to have come to David along with others, and to have offered him bedding, and carpets, and earthen vessels, and the other things that follow. (Chap. XVIII.—Verse 8.) And the battle there was scattered over the face of all the country. And there were many more of the people whom the forest consumed, than whom the sword devoured that day.

Here, where the forest is read to have consumed more than the sword devoured, the Hebrews suppose it means the most ferocious beasts that were in the forest, by which more were consumed than were devoured by the sword.

Verse 18. Now Absalom had reared up for himself, while he yet lived, a pillar, which is in the King's Vale. For he said: I have no son, and this shall be the monument of my name: and he called the pillar by his own name, and it is called the hand of Absalom, unto this day. This passage is to be joined to the earlier one, where it is said (Ver. 14): Joab took three lances in his hand, and thrust them into the heart of Absalom, while he yet hung alive upon the oak. The Hebrew: While he yet lived, hanging upon the oak. And here it is to be joined: Now Absalom had reared up for himself, while he yet lived, a pillar which is in the King's Vale, and the rest that follows.

The Hebrews relate that, taken down from the oak, he asked for himself a delay before he was slain, that he might make for himself a monument in memory of himself, since he had no son such as would be worthy of the kingdom. For he judged his sons to be unworthy not only of the kingdom, but even of the present life, on account of the sin he had committed against his father. In this pillar he is said to have fixed a hand, and to have expressed the figure of his own hand, and for this reason the pillar is called thus: And he called the pillar by his own name, and it is called the hand of Absalom, unto this day (Ver. 17).

But as to what is read: And they cast him into a great pit in the forest, and they laid a very great heap of stones upon him: the Hebrews say he was cast into the forest for this reason, that having been slain by the sword, he ought also to be overwhelmed with stones: since indeed he was most wicked, and liable to a double death, namely, one who both dishonored his father greatly against the precept of the law, and uncovered his shame.

Verse 20. To whom Joab, that is, to Achimaas, said: Thou shalt not be the messenger this day, but shalt bear tidings another day. Today I will not have thee bear tidings. For the king's son is dead: as if he said: I do not wish a man such as thou art to bear to the king the message that his son is dead. For it is not fitting that thou shouldst carry such a message. Therefore he said to Chusi: Go, and tell the king what thou hast seen. It is to be noted that in this place Chusi is not a proper name, but an appellative. As if he said: Thou (not Achimaas) art fit to carry a mournful message. (Chap. XIX.—Verse 8.) And all the people came before the king: but Israel fled to their own dwellings. All the people who are recorded to have come before the king are those who had remained with David.

But as to what is said, Israel fled to their own dwellings, these are to be understood as those who had been rebels with Absalom.

Verse 24. Miphiboseth also, the son of Jonathan, came down to meet the king with unwashed feet. And it is to be noted that in the Hebrew it is not "unwashed feet," but it reads, "feet made" (afflicted). For this same Miphiboseth had made for himself wooden feet, which he was accustomed to use as if for natural ones: as the lame are accustomed to do, just as he was.

Verse 29. Why speakest thou any more? I have said, Thou and Siba divide the possessions. In the Hebrew it is read thus: I have said, thou and Siba divide the field. Because in this passage David was forgetful of the friendship and covenant, or rather the oath, which he had with Jonathan: and gave so cruel a judgment, saying: Thou and Siba divide the field: therefore Roboam and Jeroboam divided his kingdom. For Miphiboseth is read in the book of Samuel, and is interpreted "mouth of shame." But in Paralipomenon this same Miphiboseth is read as Meribaal, and is interpreted "one who contends with the Most High." For he is said to have contended with the Most High, that is, with God, because David had brought him back in peace.

And what this same Miphiboseth says to the king, "let him even take all," since my lord the king is come again in peace unto his own house: it is not suspected that he said this with a grateful spirit, but with an insulting one, and as it were murmuring against God: because the Lord had brought David back in peace.

Verse 37. But behold, thy servant Chamaan is here. In the Hebrew: Behold, thy servant Chamaam, let him go with thee, my lord the king. Chamaam is interpreted "sighing." As long as he remained with his father, he was called "sighing." But after he passed over into the discipleship of king David, he was called not Chamaam, but Chamaun, which is interpreted "faithful." (Verse 41.) And so all the men of Israel, running together to the king, said to him: Why have our brothers, the men of Judah, stolen you away, and brought over the king and his household across the Jordan, and all the men of David with him? And all the men of Judah answered the men of Israel: because the king is nearer to me. For here there is an ellipsis, and the following is to be understood: and I love the king more than you do.

And a little further on: (Verse 43.) And the men of Israel answered the men of Judah, and said: I am greater by ten parts before the king, and David belongs more to me than to you. In the Hebrew it is read thus: Ten parts are mine before the king, and I am more in David than you. Now the ten parts were Israel, that is, the ten tribes: and therefore they say that they are more in David than the men of Judah are. Why have you done me an injury? The men of Israel complain that an injury has been done them, because the tribe of Judah did not wait for them in bringing back the king. Was not my word first, that I should bring back my king?

His word was first for bringing back the king: as is shown in what precedes, in the place where it is said: Now the word of all Israel came to the king in his house; it is to be understood, that they should bring him back: which David is also read to have sent word of to the elders of Judah through Sadoc and Abiathar the priests, in this manner, saying: Speak to the elders of Judah, saying: Why do you come last? The Hebrew: Why are you last in bringing back the king to his house? And here it is to be added, you are my brothers, you are my bone and my flesh, why are you last in bringing back the king? And by this it is to be understood that he had sent word to them that the word of all Israel had already come to him, saying thus: Now the word of all Israel came to the king in his house.

But the men of Judah answered more harshly than the men of Israel. And here there is an ellipsis. For the men of Judah are said to have answered the men of Israel in this way: because they were lying, and were not doing this out of love for the king, as they claimed. (Chap. XX.—Verse 8.) In response to these words Siba the son of Bocri, a Benjaminite man, sounded the trumpet, and said: We have no part in David, nor inheritance in the son of Isai. He sounded the trumpet for this reason, that they, being startled by its sound, might fall silent. And when they had fallen silent, he said: We have no part in David, nor inheritance in the son of Isai. (Verse 18.) The saying is told in the old proverb: Those who inquire, let them inquire at Abela, and so they shall accomplish it. In the Hebrew, "proverb" is not found.

This saying is a saying of the law, in which it is commanded by the Lord through Moses, that when they were about to enter the land of Canaan, and were to destroy the nations, they should first offer peace: and if peace were accepted from them, then, accepting peace, they should become tributary to them: and if they did not accept peace, then they should be destroyed by the children of Israel. For this reason the wise woman of the city is said to have cried out. (Verse 19.) Am I not the one who answers with truth in Israel: and do you seek to overthrow the city? Why do you cast down the inheritance of the Lord? As if she were saying: Why do you wish to destroy this city, before you offer peace by inquiry, as is commanded in the law? Why also do you not keep among us Israelites the same law which was once kept toward foreigners?

The Jews understand this woman to be Zara, the daughter of Aser, the son of Jacob: and that she called herself a mother, saying thus: You seek to overthrow a mother in Israel. She is called a mother for this reason, because she was of many years. (Verse 26.) Now Ira the Jairite was David's priest: that is, teacher: just as it is written elsewhere: Now the sons of David were priests, that is, teachers of their brothers. (Chap. XXI.—Verse 1.) And the Lord said, on account of Saul and the house of bloods; because he killed the Gabaonites. The house of bloods are the sons of Saul: who, together with Doech the Idumaean, while they were still boys, killed the priests and the Gabaonites in Nobe. (Verse 8.) These are Armon and Miphiboseth, whom Respha the daughter of Aia bore to him, and the five sons of Michol, the daughter of Saul; whom she had borne to Adrieli the son of Berzellai, who was of Molathi.

It is asked why they are called the sons of Michol: since it was not Michol, but her sister Merab, who was the wife of Adrieli the son of Berzellai. This is resolved thus: Merab indeed bore them naturally: and Michol, David's wife, who is also called Egla, raised them in the place of sons, and adopted them to herself as sons: for this reason they are called her sons. (Verse 2.) For indeed the children of Israel had sworn to them. And Saul sought to strike them down out of zeal. Out of zeal, as it were on behalf of the children of Israel and Judah, saying: that Josue had allowed these same Gabaonites to live without cause: and had unjustly taken away their spoil from the children of Israel and Judah: for this reason he orders them to be destroyed, as it were out of zeal for Israel and Judah. The cause of this vengeance upon the Gabaonites was Ahimelech the priest. (Verse 21.) Jonathan the son of Semmaa, David's brother, struck him down.

For Jonathan himself is Nathan the prophet. (Verse 19.) There was also a third war in Gob against the Philistines: in which Adeodatus, son of the forest, the Polymitarius of Bethlehem, struck down Goliath the Gittite. For Gob is interpreted "lake." It is called a lake for this reason, because just as one is cast into a lake of lions, so David cast himself against Goliath. Adeodatus is himself David. He is called Adeodatus ("given by God"), because he was chosen by God into the kingdom. Son of the forest, because he was brought out of the forest where he pastured sheep. Polymitarius: because his mother was of the lineage of Beseleel. Of Bethlehem, because Noemi and Ruth returned to Bethlehem in the time of plenty. And because Ruth obtained bread from Booz for the sake of bread, therefore that same place was called the house of bread. That Adeodatus is indeed David is shown by what follows, where it says: These four were born of Arespha in Geth, and fell into the hands of David and his servants.

(Chap. XXIII.—Verse 1.) The man said, for whom a ladder is set up as the christ of the God of Jacob. In the Hebrew: For whom a ladder is set up as the christ of the God of Jacob. A ladder was set up for that same christ of the God of Jacob, that is, David, by which he might ascend to God: because he confessed that he had sinned against the Lord in the matter of Urias the Hittite, and doing penance, ascended to God by this ladder.

These are the last words of David. They are called last, because he is said to have composed this poem after the Psalter and the other poems, in which he says: David the son of Isai said. The man said, for whom a ladder is set up as the christ of the God of Jacob. (Verse 13.) And three of the thirty chief men went down and came at the time of harvest to David at the cave of Odollam. These three were Abisai the son of Sarvia, and Sibbachai the Usathite, and Jonathan the son of Semmaa, David's brother. These same three also broke into the camp of the Philistines, and drew water from the cistern of Bethlehem.

And of these three, Abisai was the first, as is shown in what follows. (Verse 18.) Abisai also, the brother of Joab, the son of Sarvia, was a chief among these three, named among those three: and among the three he was more noble, and their chief: but he had not attained to the three, that is, to the three virtues of David: namely wisdom, humility, and fortitude: as is said above (Verse 8): Sitting in the chair, most wise: Behold wisdom. He himself is as it were the most tender worm of wood: Behold humility. Who slew eight hundred at one onset: Behold fortitude. To these three virtues none of David's mighty men attained. And Eleazar is said to have been among the three mighty men who were with David for this reason: because in that battle in which David slew eight hundred at one onset, Jonathan the son of Semma also killed a man having twenty-four fingers.

In that battle also this same Eleazar struck down the Philistines, until his hand grew weary and stiffened with the sword. (Verse 20.) And Banaias the son of Joiade, son of a most valiant man of great deeds, of Cabseel. It should be noted that in the Hebrew it is not "of great deeds," but "master of works." For Cabseel is interpreted "congregation of God." For he was a master of the congregation of God, that is, of the Cerethi and Phelethi, which are interpreted "killers and life-givers." He himself struck down the two lions of Moab, that is, the two mightiest men of Moab. For when David attacked these same Moabites in war, and made three lines, two for putting to death, and one for keeping alive: these mighty men were protecting the Moabites. And he himself went down and struck down a lion in the midst of a cistern, in the days of snow. This lion was Joab.

In the midst of a cistern, that is, in the house of the Lord, where he was holding the horn of the altar. It is called a cistern for this reason, because just as the water of a cistern brings cleanliness: so also this cistern, that is, the sanctuary of the Lord, was expiating sins. In the days of snow: Because through death he expiated sin: according to the word of the Psalmist: You shall wash me: which was fulfilled in the midst of the cistern, and I shall be made whiter than snow: which was fulfilled in what he says, in the days of snow. (Verse 21.) He also killed an Egyptian man, a man worthy of a spectacle. This Egyptian man was Semei the son of Jera, who cursed David. It should be known that this same Semei was of Bahurium, that is, of the elect. He is called an Egyptian for this reason: because he imitated the deeds of that Egyptian who blasphemed God, whom Moses, at the Lord's command, killed in the wilderness.

For that man blasphemed God, and this one cursed the prophet and king. Worthy of a spectacle: that is, worthy of death. For it was expected that if he went out of Jerusalem, he would be killed. Having a spear in his hand, that is, the law of God: which if he had meditated on, remaining in Jerusalem, he would not have been destroyed. Because, therefore, he made void the king's command, by going out of Jerusalem: for this reason a descent was made upon him by Banaias with a rod, that is, with the uprightness of justice: and the spear, which he was not holding straight, was wrested from him by force. And he killed him with his own spear. For he was killed with his own spear, because, by not keeping the law, he was destroyed by the censure of the law. For in the law it is written thus: You shall not speak evil of the gods, nor curse the ruler of your people. (Verse 21.) These things Banaias the son of Joiadae did.

And he himself was named among the three mighty men, who were more noble than the thirty. It is to be understood that he himself was worthy to be named among the three mighty men, that is, Abisai, Sibbachai, and Jonathan: since he could be equaled to them in strength. These three also were above the thirty. And let no one be troubled that in the total not thirty but thirty-seven are read. For the thirty and the seven are thus: the seven stronger ones are these, David, who is called Adeodatus, Abisai, Sibbachai, Jonathan, Eleazar, Semmaa, the son of Agga of Arari, and Banaias; behold seven. The thirty are these, Asael, Eleanan, Semma of Aradi, Elicha, Elez, Hira, Habiezer, Mobunai, Selmon, Maharai, Eleph, Banaias, the Phratonite, Eldar, Ilidai, Albialbon, Azmavet, Eliaba, Semma of Arari, Haiam, Elipheloth, Eliam, Esrai, Phararai, Jigaal, Boni, Selech, Naarai, Hira, Gareb, Urias the Hittite. Urias the Hittite is therefore placed last on account of what follows. (Chap. XXIV.—Verse 1.) And the fury of the Lord was added, to be angry against Israel.

For already vengeance had been taken upon David and upon his house. But upon the people, who were unwilling to resist David in the killing of Urias the Hittite, divine vengeance had not yet been taken. For this reason this is placed last, so that the vengeance for his death might be shown to fall upon the people. On behalf of which people David is read to have said in what follows: Let your hand, I beseech you, be turned against me, and against the house of my father. (Verse 9.) And there were found of Israel eight hundred thousand valiant men, who could draw the sword: and of Judah five hundred thousand fighting men. In the Hebrew, "men" is read: But in Paralipomenon it is read: A thousand thousand and a hundred thousand of Israel, and of Judah four hundred and seventy thousand.

It is to be understood that these were indeed numbered by Joab: but David was unwilling to reveal their total, except only as much as is written in the Book of Samuel. (Verse 15.) And the Lord sent a pestilence upon Israel from the morning unto the time appointed. It is called the time appointed, when the evening sacrifice was offered. (Verse 24.) So David bought the threshing floor and the oxen for fifty silver shekels: which is also read thus in Paralipomenon: So David gave to Ornan for the place six hundred shekels of gold of the justest weight. For it is to be understood that he bought the oxen for fifty shekels of silver: but the threshing floor for six hundred pieces of gold.

(Chap. I.—Verse 6.) Now Adonias was very handsome, born next after Absalom. It should be noted that in the Hebrew it is read thus: And she bore him after Absalom, with "sin" understood. (Verse 8.) But Sadoch the priest, and Banaias son of Joiada, and Nathan the prophet, and Semei, and Rhei, and the mighty men of David were not with Adonias. Semei himself is Nabath, father of Jeroboam, who was the teacher of Solomon, and was of Bahurim, that is, of the chosen ones. But Rhei himself is Hiram the Zairite priest, that is, the teacher of David. For the mighty men of David noted above are understood as the strongest men. (Verse 17.) Did you not, my lord king, swear to your handmaid, saying, Solomon your son shall reign after me, and he shall sit upon my throne?

David is said to have sworn this when he consoled her after the death of her son, as is read in the book of Samuel: And David consoled Bethsabee his wife. (Verse 21.) And it shall be, when my lord the king shall sleep with his fathers, then I and my son Solomon shall be sinners, that is, mamzers. Whence Solomon says in what follows that God had shown mercy upon David: because he made him a successor who according to the law was a mamzer. For he says thus: Thou hast shown great mercy to thy servant David, and hast given him a son sitting upon his throne, as it is this day. (Verse 33.) Take with you the servants of your lord, and set Solomon my son upon my mule. Here he calls "servants" the Cerethi and Phelethi, that is, the seventy elder judges. (Chap. II.—Verse 8.) You also have with you Semei son of Gera, son of Gemini, of Bahurim, who cursed me with a most grievous curse.

"Most grievous" is said in Hebrew NIMRE-ZETH (נמרצת), which is pronounced with five letters, that is, nun, mem, res, zade, thau. In nun, NOEPH, that is, adulterer: mem, MOABITA: res, RABA, that is, impious: zade, ZARUA, that is, leprous: thau, THEEBA, that is, abominable. And I swore to him by God, saying, I will not slay thee with the sword: but with the tongue. (Verse 22.) Ask for him the kingdom also. He is my elder brother: and he has Abiathar the priest, and Joab son of Sarvia. In the Hebrew it is thus: And to Abiathar the priest, and to Joab son of Sarvia: which must be understood thus: Ask for him, that is, for Adonias, and for Abiathar the priest, and for Joab son of Sarvia, the kingdom. (Verse 24.) As the Lord liveth, who hath made me a house, as he promised; that is, as he promised David, he made me to be king of the house of David.

(Chap. II.—Verse 5.) Whom he slew, and shed the blood of war in peace: and put the blood on his belt. He is said to have shed the blood of war, because when there was peace, he stirred up war. (Verse 28.) A messenger came to Joab, that he had turned aside after Adonias, and had not turned aside after Solomon, that is, a report came to him that in the house of Solomon it was said that he had not followed Solomon, but had turned aside after Adonias: namely, that before Adonias sought the kingdom, he had not loved Solomon, nor favored him; but it was said that he had turned away from him, which the outcome of the matter wholly confirmed. (Verse 34.) And Joab was buried in his own house in the wilderness. "Wilderness" is here put for cleanness. For his house had been clean as a wilderness from all pollution and blood, except for the blood of Abner and Amasa. (Chap.

III—Verse 3.) Now Solomon loved the Lord, walking in the precepts of David his father: except that he sacrificed in the high places. Hence it is clear concerning Solomon in that it is said: He sacrificed in the high places, because for four years he delayed to build the house of the Lord. For that was the greatest high place, namely, that altar which Moses had made. (Chap. IV.—Verse 5.) And one prefect was over the land. This prefect was Azarias son of Nathan, of whom it is written above: And Azarias son of Nathan over the prefects, not of the works, but simply. (Verse 31.) And he was wiser than all men. Wiser than Ethan the Ezraite, and Eman, and Chalchol, and Darda, sons of Mahol. For Ethan is interpreted "most hard." Esraita, "eastern." Ethan himself is Abraham the eastern. Eman, who is interpreted "faithful," is Moses. Chalchol, who is interpreted "governing," is Joseph.

Darda is interpreted "generation of knowledge." Mahol, "indulgence." By "generation of knowledge" the twelve tribes are understood: the sons of Mahol, that is, the sons of Jacob. (Verse 32.) Solomon spoke three thousand parables. For in the Proverbs are contained nine hundred and fifteen verses: in which also the three thousand parables are contained. And his songs were five thousand. And he discoursed upon trees, from the cedar which is in Lebanon, even to the hyssop which grows out of the wall: and he treated of beasts, and birds, and reptiles, and fishes. For he discoursed upon the natures of trees, of beasts, of reptiles, and of fishes, namely, upon their power and natures, and the time when they are born, and why not all things are born in every land. (Chap. VI.—Verse 37.) In the fourth year the house of the Lord was founded, in the month Zib. This month is April, which is also called Var.

For Zib is interpreted "face." Hence "face," because at the dedication of the Temple, the cloud of glory of the face of the Lord covered the Temple. But Var is interpreted "dread." Hence "dread," because it is feared lest, in this month, through the intemperance of the air, the things which the fruits of the earth ought to yield become unfruitful. (Chap. VII.—Verse 13.) King Solomon also sent, and took Hiram from Tyre, the son of a widow woman, of the tribe of Nephthalim, whose father was a Tyrian, a worker in brass. Whence also it is read in Paralipomenon: I have sent thee therefore a prudent man and most skillful, Huram my father, the son of a woman of the daughters of Dan, whose father was a Tyrian. And it must be noted, that in Malachim he is called Hieram: but in Paralipomenon, Huram.

For Hiram is interpreted "he lives exalted": but Huram, "God most high." Hiram in Malachim is said to have been of Tyre, and son of a widow woman of the tribe of Nephthalim, whose father was a Tyrian. It must be known that his father was of the tribe of Nephthalim, and when he died, his wife, who here is written as "a widow woman," is said to have sent this same Hiram into Tyre for the sake of instruction, and from whom he was taught in Tyre, his father is called Tyrian. Hence he is said to have had a Tyrian father, whereas his father was actually of the tribe of Nephthalim. But what is read in Paralipomenon, that King Huram said: I have sent thee a most prudent and most skillful man, Huram my father: he calls him "father" as a mark of honor, as is read in many places.

But he calls him son of a woman of the daughters of Dan, because his mother was of the tribe of Dan, of the lineage of Solomith the sister of Ooliab son of Aizamas, whose son Solomith the Egyptian was stoned in the wilderness: for this same Selomith was not joined to that Egyptian of her own will, but suffered violence from him. Hence it is said to have come about by her merits, that from her daughters such a one should be born, who would work in the house of the Lord. For it is also said that it came about by the merits of Bala, Jacob's concubine, that when Rachel died, she not only raised Joseph as in place of a son: but also interceded for his brothers, so that he might be unmindful of the injury of his brothers.

And for this the Lord granted to her, that from one of her sons, Dan, Ooliab should be born, the companion of Beseleel, who should build the house of the Lord; and from her other son, Nephthalim, Hiram should be born, who should build the house of the Lord in Jerusalem.

(Chap. I.—Verse 19.) To Eber were born two sons: the name of one was Phaleg: because in his days the earth was divided.

Because in his days the tower was made, where the confusion of tongues was made. (Verse 30.) Nembrod began to be on the earth, that is, powerful. (Verse 32.) Cethura, she herself is Agar: which is made manifest in the psalm, when it is said: The tabernacles of the Edomites and Ishmaelites, of Moab and the Agarenes. Calling "Ishmaelites" the sons of Ismael, who indeed was Azar's son: and "Agarenes," the Madianites, and the other tribes, which sacred Scripture records as begotten of Cethura. (Verse 36.) Zephi son of Eliphaz, who in Genesis is named Zepho, that is, "watcher": in Paralipomenon, Zephi, that is, "watched." For both are written with the letter Sade. Sephi son of Sobal: in Paralipomenon, "one-footed." Sepho, in Genesis, "two-footed": both, however, with the letter Sin. Thamna, concubine of Eliphaz, mother of Amalec, was of the race of the Chorraeans, who inhabited the land of Seir before the Idumaeans.

But in Paralipomenon she is counted among the sons of Eliphaz, because although she was his concubine, and from her he begot Amalec, yet he raised her as a daughter. (Verse 39.) Heman son of Lothan: in Genesis, that is, "disturbing": who in Paralipomenon is written Homam, that is, "disturbed." (Verse 40.) The son of Sobal, Alian, of the race of the Chorraeans: in Genesis it is written Aluan, that is, "exalted": in Paralipomenon, Alian, that is, "cast out"; because the Chorraeans had been exalted before Edom seized that land: they were cast out after they were conquered by him and lost their homeland. (Verse 41.) Hamaran son of Dison, son of Ana.

In Paralipomenon, Hamaran, that is, "reddened, filthy, or drunken": in Genesis, Amdan, "desirable." Hamaran and Amdan are the name of one man. (Verse 42.) Alchan son of Eser, of the race of the Chorraeans: in Genesis, "tormentor"; in Paralipomenon, Jachan, that is, "tormented." (Verse 5.) Phou, that is, "belching," who in Genesis is written Phau, that is, "belchers": in Paralipomenon, Phou, "belching": whose wife was called Meetabel, which is interpreted "the goodness of the Lord": daughter of Matred, that is, "dispenser": Mezaab, "daughter of a goldsmith"; who is described as having two fathers, to signify a mystery under one interpretation of the names: that the goldsmith begot the dispenser: the dispenser begot the goodness of the Lord. (Verse 52.) Alua, in Genesis is interpreted "elevation": Aleia, in Paralipomenon, "above her." And it must be noted that he first spoke of the kings of Edom, and afterward of the chiefs, although the chiefs existed first, and afterward the kings: of which chiefs he names here certain mothers, that is, wives, of Esau, as Oolibama the wife of Esau, and Thamna the concubine of Eliphaz.

(Chap. II.—Verse 7.) Achan son of Charmi, in Josue, Achan, that is, "a serpent lying in wait"; in Paralipomenon, Achar, that is, "troubler." (Verse 8.) Calubai, or Chalubi, son of Esrom, son of Phares, son of Juda: he himself is Caleb son of Jephone. Caleb the Cenezite, from a place called Chanaz. He took a wife, Azuba, of whom Gerioth was born. He took also another wife, named Ephrata, of whom he begot Hur, husband of Maria, sister of Moses, father of Uri, grandfather of Beseleel; in Paralipomenon, Chlubai, "my dog." In Josue and in the Heptateuch, Caleb, "dog," Esrom and Jephone are one and the same. But when Esrom died, Caleb went in to Ephrata. Hence Caleb is called Ephrata: because Caleb was the husband of Ephrata.

Hence it is said that Esrom was sixty years old when he took as wife the daughter of Machir, so that it might be shown by the number of years both that he had come out of Egypt, and had come into the land of promise; because from twenty years old and upward men were reckoned for war, up to the sixtieth year. From the sixtieth year, both the Levites ceased to minister, and soldiers ceased to fight. Whence the Romans also call them "emeriti," who have already ceased to serve as soldiers. (Verse 11.) Nason begot Salma. In Paralipomenon, Salma, that is, "peace." In Ruth, Salmon, that is, "peaceable." (Verse 12.) In Paralipomenon, Isai son of Obed, that is, "my sacrifice." But in Regum, Jesse, that is, "sacrifice": son of Isai, Abinadab: son of Ram, Aminadab. (Verse 13.) In Paralipomenon, Simmaa. In Regum, Samma. Samma there: Simmaa, "hearkening." (Verse 16.) In Paralipomenon: Abisai, son of Sarvia, that is, "father of sacrifice." In Regum, Abisa, "my father, sacrifice." (Verse 52.) In Paralipomenon: son of Jether the Ismaelite.

In Regum, son of Jethra the Ismaelite. Jethra, "remainder"; Jether, "small remainder." He is called "son of the Ismaelite" on account of the quality of his merits. (Verse 34.) Aalni, son of Sesan, he himself is Elimelech father of Maalon and Chelion. Sesan is said to have had no sons, because these died without sons. (Verse 41.) Ichamia begot Elisama. In Jeremias: Ismael son of Nathania, son of Elisama, of the royal line. But when it says that he was of royal seed, Moloch, the idol of Moab, is to be understood: which in Hebrew is interpreted "king." (Verse 42.) Ziph is the name of a place, from which came the Ziphaeans, who came to Saul. (Verse 46.) Gazez, that is, "shearer": son of Haran, son of Caleb, he himself is Nabal the Carmelite. (Verse 50.) Ephrath: because he was of Ephraim: from his name Bethleem is called Ephrata. (Verse 22.) Jair, the judge, who in Judges is written son of Segub, son of Esrom.

Hence in Judges he is thought to be a Galaadite, because Esrom took to wife the daughter of Machir, father of Galaad. Jair received sixty towns and cities as an inheritance, because his grandmother was the daughter of Machir, son of Manasses.

Verse 24. Assubur son of Esrom, father of Thecue. Thecue is a city, from which Joab took a wise woman.

Verse 26. Onam son of Jerameel son of Esrom, receives the name Onam son of Judah, who died. And they differ in this, that the son of Judah is written in Hebrew with a nun, but the son of Jerameel with a mem.

Verse 42. Maresa father of Ebron. Ebron is the place where David reigned seven years.

Verse 43. And the sons of Ebron: Chore, and Thaphihu, and Recem, and Samma, are sons of Maresa.

Verse 44. And Samma begot Raham the father of Jerchaam. Jerchaam is a place.

Verse 45. Maon son of Sammai, father of Bethsur. Bethsur is the name of a place, and from the same the place Maon took its name, which in Kings is written Maon.

Verse 49. Saab son of Jaddai, father of Madmena. Madmena is a place. Sue father of Machbena. Machbena is a place; and these were sons of Caleb. And the father of Gabaa, that is, the place from which Saul was.

Verse 50. The sons of Hur: Sobal father of Cariathiarim, and Salma father of Bethleem. Hareph father of Bethgader. Cariathiarim and Bethleem and Bethgader are names of places. Cariathiarim, this is the same as Cariatharbe and Cariathbaal and Ebron, which is called Cariathiarim, that is, city of forests. Cariathbaal, city of the husband: Cariatharbe, city of four: all of which can be interpreted with reference to the Patriarchs, who were buried there.

Verse 52. Sobal father of Cariathiarim saw half the resting-places, on account of the vicinity of the sepulchre of the Patriarchs: whose sons were the Jethreans, and Phuteans, and Semetheans, and Maserites. From these went forth the Seraites and the Estaolites, who obtained their names from the places, that is, Saraa and Estaol, where Samson was buried. "Resting-place" is understood as sepulchre.

Verse 54. The sons of Salma, son of Ur: Bethleem and Netophati, who are written in Kings: Elcanan the son of his uncle from Bethleem, and Eleh son of Baana the Netophathite. These are written as the "crown of the house of Jacob" on account of the fellowship which they mutually maintained in battles with the Sarai, that is, the Saraites, of whom mention has been made above.

Verse 55. Jabes son of Sobaba, of whom it is written in what follows, because the Lord heard him, was a teacher, in whose sight sat the sons of Cinai, who is also Obab, kinsmen of Moses, who in this book are called scribes. They are written as "singing and resounding" because they were constantly occupied in the Law of God and in the Prophets. That they dwelt in tents, the history of Kings also writes. These came from the warmth of the bread of the house of Rechab, that is, from the stock of Rechab. Achinoam, wife of David, of Jezrael. This Jezrael is the place in which Naboth dwelt. In Chronicles, Daniel: in Kings, Chilaab, that is, "avenging the father": because in disputing with Miphiboseth on questions of the Law, he both appeared victor and seemed to avenge his father.

Verse 5. Jethraham son of David by Egla his wife. Egla is interpreted "heifer," whom some think to be Michol the daughter of Saul.

Verse 5. In Chronicles, Simmaa son of David, who in Kings is named Samaa. Simmaa is interpreted "hear," Samaa "heard." Bathsua, mother of Solomon. In Chronicles she is called daughter of Amiel: and this is interpreted, her name; Bathsua, "daughter of supplication." In Kings, Bethsabee, daughter of Eliam son of Achitofel, and this is interpreted "daughter of seven," "daughter of satiety," "daughter of the oath." Eliam is interpreted "my God, the people"; Ammiel, "my people, God."

Verse 6. In Chronicles two sons of David are written, Noga and Elipheleth, who are not found in Kings.

Verse 15. The sons of Josiah: Sellum, Joannan, and Joachim. Sellum is he whom Nachao king of Egypt led away captive into Egypt. Whence Jeremiah makes mention: "For thus says the Lord to Sellum son of Josiah, king of Judah, who reigned instead of Josiah his father: He who went out from this place shall not return here again".

Verse 26. Joachim, who is also Eliacim, this same Joachim was led into Babylon with the vessels of the temple of the Lord, and Daniel, Ananias, and Azarias, and Misael with him. Joachim his son, who is also Jechonias, was led captive into Babylon with the rest of the vessels of the house of the Lord, with Ezechiel and Mardochaeus, in whose place Mathanias was substituted, who is also Sedechias.

Verse 17. The sons of Jechonias: Assir Salathiel is one name, he is the same as Phadaia father of Zorobabel. And Phadaia is interpreted "redeemed of the Lord," Assir "imprisoned," Salathiel "shoot of the Lord." Seaneser son of Jechonias, who in Ezra is named Sesbasar. Senneser is interpreted "blasphemed." Sesbasar is interpreted "afflicted." Sesbasar is written as the one to whom Cyrus numbered out the vessels of the house of the Lord.

Verse 22. Sechenias had an only son Semeias, who had five sons: Athus, Jegaal, Baaria, Naaria, and Saphat, who together with their father Semeias, who was an only son of his father, are reckoned as six. (Chap. IV.—Ver. 1.)

The five sons of Judah, who have already been named above by other names. But here the names are changed, being repeated for the sake of interpretation. Pharez is interpreted "division"; Esron is interpreted "court"; Zara, "rising"; Charmi is the same as Er. Charmi is interpreted "my vineyard," Er "watching." Hur, who is also Onan. Hur is interpreted "window," Onan "murmuring." Subal is the same as Sela.

Verse 2. Subal begot Raiha, and Raiha begot Jahad, Jahad begot Ahumai and Laad: Laad begot Etham, Etham begot Jezrahel, from whom the city took its name, in which Naboth dwelt. Sobal himself begot Raiha, who by another name is called Er: because Er and Onan died in their sin. Sobal is interpreted "ear of grain," Sela "sent." That they are named at one time by one set of names, and at another by another, pertains to a mystery.

Verse 4. Phanuel father of Gedor, and Ezer father of Husa, were the sons of Hur, brothers of Huri son of Maria: Gedor and Husi are names of places.

Verse 7. Ashur begot Ethan, and the name of his mother was Hala. Ethan begot Chus, Chus begot Soboba; Soboba begot Jabes, who was the teacher of whom mention was made above. As to the fact that between Chus and Jabes the kinships of Aharhel son of Arum are introduced, the reason is this: Aharhel is the same as Obab, which is interpreted "after the army." The son of Arum is the same as Jethro. Arum is interpreted "exalted." Since therefore Jabes taught those who dwelt in tents, as was said above, they are for that reason introduced into his lineage, as if they had been begotten from his ancestors. This Jabes some say still lives, on account of that saying by which it is said, "God granted him what he prayed for" (Ver. 10).

Verse 11. Caleb brother of Suaa, is the same as Ram. Ram is interpreted "exalted"; and Suaa, "lofty." Caleb begot Machir, Machir begot Eston, Eston begot Tehinna. As to the statement that he was father of the city Naas, this may be understood either as Bethlehem, or the mother of Isai; because Isai in another place is called Naas, that is, "serpent." Abigail is the sister of David, daughter of Naas, that is, of Isai: who was called by both names. Getra the Ishmaelite had for wife Abigail daughter of Naas. As to the statement, "these are the sons of Recha" (Ver. 12): Recha is interpreted "tender," by which some wish David to be understood here. For he himself says thus: "I am tender and anointed king". And in another place: "as a tender little worm of wood." For this reason the men of Recha, that is, of David, are so called, because they are noted in this passage for the sake of setting forth the genealogy of David.

Verse 13. Chenez begot Othoniel and Saraias. Of Saraias it is said that Joab proceeded from him. He is called "father of the valley of craftsmen" because from his sons there were architects for building the house of the Lord.

Verse 17. The sons of Ezra: Jether and Mared, Effer and Jalon. Ezra is interpreted "help," for by this they mean Amram the father of Moses and Aaron. Jether is interpreted "the remainder," this is the same as Aaron. Mared, "rebelling," this is the same as Moses. Effer, "dust," this is the same as Eldad; Jalon, "law," this is the same as Medad: these are the two who prophesied. For it is handed down that Moses, after receiving the law in the wilderness, enjoined upon his father that he should put away his mother, because she was his aunt: for she was the daughter of Levi. After that separation, Amram took another wife: from whom he begot these two sons, Eldad and Medad. As to what follows, "and he begot Mariam and Samai, and Jesba father of Estemoa": by Samai they wish Moses to be understood, which is interpreted "heavenly." Jesba is Aaron, which is interpreted "praise together," father of Estemoa, that is, "fire remaining," because the sons of Aaron were engaged in constant sacrifices with fire.

As to what follows, "his wife Judaia begot Jared": Judaia is the same as Jachabeth the mother of Moses. And nearly all the names that follow they wish to be understood as names of Moses, for he is called Jared, that is, "descending," because he descended from the mountain: father of Jedor, that is, "of hedges," because he hedged the people about, as it were, with a certain hedge of law. Heber, "joiner," because he joined the people to the service of God: father of Socho, that is, "of prophecy," because he himself is the teacher of the Prophets. Icuthiel, that is, "hoping in God," because he had the hope of freeing the people from Egypt: or because by the hope of his parents he was freed from the danger of the water: father of Sanoha, which is interpreted "governor," because he exercised great governance over the people in the wilderness: or because by his teaching he governed them daily.

Verse 18. As to what follows: "these are the sons of Bethia, daughter of Pharaoh, whom Mered took": he calls the daughter of Pharaoh the mother of Moses in this place, and this is interpreted "daughter of the Lord," on account of the good will which she had in rearing the child, and she is said to have been taken by Mered, that is, Moses, because, having abandoned the worship of idols, she was converted to the worship of God.

Verse 19. Charmi father of Ceila and Estamoa, who was of Machati. Ceila is the name of a place, and Machati likewise. Instead of Jedor גדר, Jether; instead of Heber חבר, Chaber; instead of Icuthiel יקותיאל, Jekuthiel, that is, אבי זנוח Abi Zanuach, סוכו Abi Socho, instead of "father of Sanoha" and "father of Socho." And to these they add בן נתנאל Ben Nathanael, that is, "son of Nathanael," and טוביה Tobia, and עד, which is "witness/scribe."

Verse 20. Simon father of Amnon, and Rena, son of Estamoa, son of Odai, son of Asriel, son of Jalaleel, son of Cenes, son of Sela, son of Judah.

Verse 21-23. And the father of Lecha, is set here for the sake of the memory of the former name. The kinships, then, of the house of those working in fine linen in the house of the oath, are those who abode with Beseleel to finish the work of the tabernacle. For it is called the "house of the oath," just as the "tabernacle of the covenant," because in it was the covenant of God which he made with men, and the oath which he swore to Abraham, Isaac, and Jacob. As to what follows: "who made the sun stand still": this returns to the lineage of Pharez, from whom David arose, judging it fitting to bring to an end the lineage of Judah, from which the royal tribe arose, in David.

For the Hebrews hand down that this was Elimelech, husband of Noemi, father of Maalon and Chelion, in whose time the sun stood still, on account of the transgressors of the law, so that, having seen so great a miracle, they might be converted to the Lord their God. And because they scorned to do this, famine grew so strong that he, who seemed foremost in the tribe of Judah, was driven from his homeland by the want of famine along with his wife and sons, and moreover died in that same sojourning with his sons. And Maalon and Chelion, who here are called "secure" and "burning," are men of falsehood, and of them it is said that they were princes in Moab, because they took Moabite wives.

In the Hebrew it is set forth more explicitly, and we have learned from the learned of that language, that they should be called not "princes" but "husbands." As to what follows, "who returned into Lehem": it points to Noemi and Ruth, who returned into Lehem, that is, "bread," after the want of famine, having heard of the abundance of bread, into Bethlehem. And because this history is written in the book of Ruth: therefore it follows, "and these are the ancient words." He calls "potters" those dwelling in plantations and hedges, the lineage which was propagated from Ruth: which is read to have dwelt in hedges and plantations, when this plantation attained to royal dignity. "They dwelt there," that is, in Bethlehem with the king in his works, because from them King David arose, whose works are proclaimed with wondrous praises. (Verses 24, 31 and 32.) The sons of Symeon are described in Genesis as six. Here, however, the sixth is removed, because no progeny proceeded from him. Certain names are changed for their own reasons.

In Genesis it is written, Jemuel, Jemuel, the sea of God: in Paralipomenon, Namuel. Namuel, speaking with God. But another in Genesis is called Ohad: in Paralipomenon, Jarib. Ohad is interpreted, praise: Jarib, quarreling: because from his progeny came forth Zamri, who, sinning with the Madianite harlot, was slain by Phinees. Jachin in Genesis, which is interpreted, preparation: in Paralipomenon, Zara, which is interpreted, rising. But Saul, whom he mentions by the same name in both books, here he passes over in silence as son of the Canaanite woman, and adorns him with the nearness of a brotherly name from Zara, which is interpreted, rising. What he says, these were their cities as far as the reign of David: this is to be understood, that Sicelech and Bersabee, which belonged to the tribe of Judah and were invaded by the tribe of Symeon, returned again under David into the former inheritance of Judah.

Ain Remmon is the name of one village, which is interpreted, fountain of pomegranates. (Verse 33.) And all their little villages around these cities as far as Baal. Baal in this place is the same as that which in another place is written Cariathbaal, of which mention was made above. It is to be noted concerning the remnants of Amalech: Beera son of Baal of the stock of Ruben, he is the father of the prophet Osee. It is to be noted that she is the same Cethura who is also Agar. (Chap. V.—Verse 19.)

For when it says that the Rubenites and Gadites and the half tribe of Manasse fought with the Agarenes: it follows that help was given to them by the Ituraeans, the Naphaeans, and Nodab, who indeed were the sons of Ismael. The same one who is called Nodab in Paralipomenon is called Cedma in Genesis. Cedma is interpreted, of the ancients; Nodab, a wineskin. For it was the war of the Lord: because the Lord fought with them. (Verse 26.) Theglatphalasar removed Ruben and Gad and the half tribe of Manasse, and brought them into Hala, and into Abor and Hara, that is, Rages. But in Malachim, Hara is omitted. (Chap. VI.—Verse 15.)

Josedech the priest, he is the same as Ezras. The book of Ezra himself shows this, where he says: And after these words, in the reign of Artaxerxes king of the Persians, Ezras son of Saraias son of Azarias. But in his own book he passed over himself out of humility. And what he says, Joanan begot Azarias, and he is the same Azarias who exercised the priesthood in the house which Solomon built in Jerusalem: this shows that the same Azarias resisted King Ozias, when he entered the temple of the Lord with a censer, and a great earthquake occurred. They also relate that this same Ezra is the prophet Malachias, who is the last of the twelve Prophets. His son is Jesus the high priest, whom the prophet Zacharias mentions. It should indeed be known that the frequent appellations of persons and changes of names and repetitions pertain to a great mystery. (Verse 21.) The sons of Chaat, Aminadab his son. This Aminadab is the same who in Numbers is written Jessaar, the father of Core.

The son of Samuel, who in Regum is named Johel: in Paralipomenon he is written Vasseni, because Abia, son of Samuel, when appointed judge, was a taker of bribes. And because this Johel, who is also Vasseni, knew this, and did not reprove him: therefore both are said to have done it. But in this place it shows him to be set apart from his brother, because he was a taker of bribes. (Verse 34.) Eliel the father of Jeroam, son of Thou: in Regum he is written Eliu. For thus you have it: and his name was Elcana son of Jeroam, son of Eliu, son of Thou. Eliel is interpreted, my God is God. Eliu, my God himself. And here he is called Eliel, that is, my God is God: but in Regum, where the order of the temple ministry is not yet designated, but only the order of the genealogy is woven, he is called Eliu, that is, my God himself.

And what is said, Eman the singer, son of Johel, and when the genealogy is completed, it says Asaph his brother. This brother is not said to be of one father or mother, but in the manner in which we are accustomed to call close relations brothers. And that the genealogy of Aaron is repeated, and reaches as far as Achimaas, it is thought this was done for the praise and remembrance of Achimaas, because he acted faithfully toward David in all things. (Verse 68.) Jecmaam with its suburbs. Jecmaam, in Paralipomenon, with a Mem, which is interpreted, vindication of the people: in Josue it is written Jecnaan, with a Nun, that is, acquisition of the people. For this reason evidently, because those who at first were in the keeping of the law were an acquisition of the people: on account of their sins they were turned into a vindication of the people. (Verse 70.) Moreover from the half tribe of Manasse, Aner, and its suburbs.

Aner took its name from one of the servants of Abraham, who was called Aner, because he dwelt there, and there was buried. But in Josue it is called Thaanath. Aner is interpreted, light. Thaanach, it answered. In Paralipomenon, Balaam and its suburbs: in Josue it is written Giblaam. Giblaam, the aging of the people: Balaam, the disturbance of the people. (Verse 73.) Ramoth, however, is written in Paralipomenon. Whence it is said, Ramoth also and its suburbs, and in the tribe of Issachar. But Ramoth Galaad, which is written in Regum, is in the tribe of Ephraim. (Verse 74.) In Paralipomenon, from the tribe of Aser, Masal with its suburbs. This Masal is interpreted, parable. But in the book of Josue it is written Misaal, which is interpreted, inquiry of God. (Verse 75.) In Paralipomenon: Hucac and its suburbs: but in Josue it is written Helcath. Hucac is interpreted, he carved.

Helcath, a portion. (Verse 76.) There are two Cedes: one in the tribe of Issachar, and the other in the tribe of Nephthalim in Galilee, where Barach son of Achinoem was. In Paralipomenon, Hamon with its suburbs: in Josue, Hamathdor. Hamon is interpreted, warming. Hamathdor, the warming of the generation. In Paralipomenon, Cariathaim and its suburbs: but in Josue it is written Carthan. Cariathaim is interpreted, city of the sea: Carthan, a city: in Paralipomenon, from the tribe of Gad, Ramoth in Galaad and its suburbs. Ramoth Galaad, in Regum, is one name, and it is in the tribe of Ephraim. (Chap. VII.—Verse 6.) In Paralipomenon, moreover, the sons of Issachar: Thola and Sua, Jasub and Simeron. Jasub in Genesis is named Job. Job is interpreted, wailing; Jasub, recalling. Simeron is the name of a man, and Samaron the name of a city.

Simeron, where it is the name of a man, is with an; where it is the name of a city, with an. (Verse 3.) The sons of Jezraia are said in Paralipomenon to be five, and they are only four; but their father Jezraia, who was an only son to his father Ozi, is counted along with them, and they become five. (Verse 6.) In Paralipomenon, the sons of Benjamin: Bela and Bechar, and Jadiel: in Genesis, instead of Jadiel, Asbel is written. Jadiel is interpreted, knowing God; Asbel, captive of God. (Verse 8.) All these are the sons of Becher. Wherever in the law it is written, all these are the sons, it is done either for excellence of merits, or for the deterioration of merits. (Verse 9.) But the sons of Belan: Jehus and Benjamin and Aoith and Canana. Aoth, from whose progeny came the judge Aoth, who is written in the book of Judges.

But this Canana is he from whom went forth the Benjaminites who committed the crime, on account of which great slaughters were made in Israel in the time of the Judges. (Verse 13.) In Paralipomenon, the sons of Nephtali: Jasiel, and Guni, and Jezer, and Sellum: in Genesis this Sellum is written Sillem. Sellum is interpreted, peace; Sillem, recent.

And what follows, the sons of Balaa, who was the concubine of Jacob: some think that she is named in this place by Ezra for this reason, that after the death of Jacob she performed the office of an envoy between Joseph and the rest of the Patriarchs, by whom they entreated him not to remember their sin. (Verse 14.) In Paralipomenon, moreover, the sons of Manasse: Asriel, and his concubine Syra. This same Manasse begot Machir the father of Galaad. They say that this Syra was the daughter of the son of Laban, who, being brought into Egypt by her father for sale on account of the want of famine, was mercifully received by Manasse, who was in charge of the granaries, and, when provisions were given to her father, was taken by this same Manasse in marriage: and she bore to him Machir the father of Galaad. (Verse 15.) The sons of Machir: Huphim and Suphim.

Huphim and Suphim are one name: and his sister is Maacha, whom Esrom took, when he was sixty years old, from whom he begot Segub. Huphim is interpreted, chamber; Suphim, anointed.

But the name of the second was Zalphaad: and he is called the second for this reason, that these two were princes in the tribe of Manasse, that is, Huphim, who is also Suphim, and Zalphaad. (Verse 18.) But his sister was Regina, that is, Bedam, son of Ulam: this Bedan is a different one, and there is another Bedan in Regum, that is, Samson. Bedan is interpreted, in Dan. This sister Regina is Debbora, wife of Barach, who is called by another name, Laphidoth. (Verse 20.) Suthala son of Ephraim begot Ezer and Elaad, who, having gathered a multitude from Israel, attempted to go up to the land of promise, and were slain in Geth of the Philistines. But the brothers who came to console Ephraim, we say are either those who still survived of the Patriarchs, or the kinship which we have often called by the name of brother. (Verse 24.) But his daughter Beria, that is, Sara, who built Bethoron the lower and Ozen-Sara. The virtue of that woman is described.

Ozen-Sara is the name of a place. (Verse 26.) Elisama son of Amiud, he is the Patriarch of the tribe of Ephraim, who is written in the book of Numbers. (Verse 28.) This is Sichem, which Symeon and Levi struck down. Sara the daughter of Aser is said to have been a prophetess, and to have abounded in the prerogatives of merits. (Verse 31.) Berzaith, of the progeny of Melchiel, of the sons of Aser, was very rich in oil and other resources, and brought first-fruits to Elisao the Prophet. In him they say was fulfilled what Moses said of Aser, that he shall dip his foot in oil. (Chap. VIII.—Verse 1.) Aara son of Benjamin: in Genesis it is written Gera, which is interpreted, a stranger. In Paralipomenon, Aara, brother of odor. And it is to be noted that here he passed over five of the sons of Benjamin: from whom no progeny had yet grown. (Verse 2.) Nohaba in Paralipomenon is the same who in Genesis is Naaman. Nohaba, rest; Naaman, most beautiful.

In Paralipomenon, Rapha: in Genesis it is written Ahi, which is interpreted, my brother; Rapha, medicine. (Verse 6.) These are the sons of Ahod, princes of the kindreds dwelling in Gabaa, who were removed into Manahath. Manahath is interpreted, a tomb. They were removed into Manahath, when, for the crime committed against the wife of the levite, they fell by the sword. And what follows: but Naaman and Ahia and Gera, he himself removed them, indicates that they were princes, and that Gera was preeminent among them. Whence also it is described in the singular number, he himself removed them.

From this Gera proceeded the progeny of Gera, who was the father of Semei. (Verse 8.) Serachim dismissed his wives Usim and Bara, and fled into the land of Moab, and took the wife Odes, from whom he begot the sons who are written here. (Verse 13.) These put to flight the inhabitants of Geth, and avenged their brothers, the sons of Ephraim, who had fallen by their sword. (Verse 40.) And the sons of Ulam were most valiant men, of great strength, bending the bow, and having many sons and grandsons, one hundred fifty. This one hundred fifty they refer to the sons of Ulam, so that the sense is this: the sons of Ulam were one hundred fifty, by the trope which is called hyperbaton. (Chap. IX.—Verse 2.) The Nathinnei, that is, the given ones. For these are the Gabaonites, because they were given for service to the temple of the Lord by Josue. (Verse 11.) Azarias also son of Helchias.

This is the Helchias, high priest, who found the book of the law in the time of Josias, and is said to have been the father of the prophet Jeremias.

Bachbachar is described as a carpenter for this reason, because he practiced his craft in the house of the Lord, and was of the tribe of Levi. (Verses 15, 16.) And the son of Barachias, Asaph, sons of Elcana, who dwelt in the courts of Netophati. Netophati is the name of a place, where dwelt Heleel son of Bana, of whom mention was made above. Who were the crown of the house of Jacob. Abdia son of Semeia, son of Galal, son of Idithun. This is Idithun the singer of David. They kept watch at the king's gate, toward the east, of the sons of Levi by their courses, who were singers: and by their courses they came to sing with David. (Verses 19, 20.) Now Sellum the son of Core, the son of Abiasaph, the son of Core. Here the first Core is written with Aleph, and sounds Core: the second, however, with Heth, and sounds Corach. Core means, one crying out; Corach, bald: he is the one who is written in Numbers (Chap. Xvi and xxvi).

These are the Korahites, keepers of the vestibules of the tabernacle over the works of the ministry. These kept the door of the tabernacle from without. Their fathers, however, who are written below, and who have titles in the Psalter, kept the inner door of the tabernacle of the Lord, and were the singers of the camps of the Lord. He calls it the tabernacle where the Lord rested. To these four watches was entrusted the whole number of doorkeepers: and the four parts, in which the keepers of the house of the Lord kept watch, are described in the book of Numbers. For in each part there were fifty-three, which make two hundred twelve. Phinees the son of Eleazar was their leader before the Lord. Here it is shown that Phinees was still living at that time, and kept watch in the tabernacle in his turns.

These are the twenty-four courses which are described in what follows, of which mention is made in the Gospel, concerning the course of Abia. (Verse 35.) Now in Gabaon dwelt the father of Gabaon, Jaiel, and the name of his wife was Maacha. Jaiel is Matthaei before, and here it is Lucae. He is the one who is written in Kings as Abiel father of Chis father of Saul. Abiel is interpreted, my father is God; Jaiel, forsaken of God, on account of the difference of merits. And it should be noted that among the sons of Jaiel, Ner and Chis are called brothers, as indeed they are, and so it is held in Kings. In what follows, however, it is said, Ner begot Chis: not because he begot him, but because he raised him, he is said to have begotten him. (Verse 38.) These dwelt over against their brethren in Jerusalem with their brethren.

Although they dwelt outside the walls of Jerusalem, yet on account of proximity and the gathering together of the place they are said to have dwelt in Jerusalem. (Verse 39.) Aminadab son of Saul, in Paralipomenon; but in Kings, where he was slain with his father, he is called Abinadab, that is, my father is a vow. In other places, Jesbi, that is, made equal.

Asbaal son of Saul, he is Isboseth. Esbaal is interpreted, husband of fire. Isboseth, man of confusion. (Verse 40.) The son of Jonathan Meribaal, who is also Meribabaal, he is Miphiboseth. Meribaal is interpreted, contending with a husband. Meribabaal, contending against a husband. (Verse 43.) Raphaia and Rapha are one name, son of Binsa, son of Mosa. Rapha is interpreted, flowing away. Raphaia, medicine of God. (Verse 44.) Azaricam Bocru is the name of one man. Bocru is interpreted, firstborn. For they hand down that he was the armor-bearer of Saul, Doech the Idumaean, and the boy who brought the diadem and armlet of Saul to David, the son of Doech the Idumaean. They also relate that Doech himself was the servant of Saul, who had gone with him to seek his father's asses. (Chap. X.—Verse 6.)

So Saul died, and his three sons, and all his house fell together. He says his house fell together, not that it ceased to exist, of whom was Mardochaeus, but that it ceased to reign. (Verse 10.) And they fastened his head in the temple of Dagon. In the Hebrew it is not "head" but "body," because they had already sent the head around for display. But in Kings it is written "in Bethsan." For they relate that Bethsan was called the house of Dagon, which is interpreted, house of the sleeper. For there is another Bethsan in Judges, and in Josue, which is interpreted, house of security. (.) But Joab built up the rest of the city, that is, as the Jebusites perished by the sword, if any of the Israelites were found among them, they were saved by him. (Chap. XI.—Verse 11.)

Jesbaam son of Achamonni, chief among the thirty. Jesbaam is interpreted, sitting among the people; son of Achamonni, that is, most wise; he is David. This is what is written in Kings: The most wise sits in the chair, and is diminished from wisdom, like the tenderest little worm of wood, on account of the sin which he committed regarding Uriah. And whereas in the book of Kings it says he killed eight hundred at one onset: here in Paralipomenon it says he killed three hundred on account of that same sin. "One time" is understood as "one onset," and that he killed eight hundred. Whence also in Kings it is written, "at one onset." (Verse 12.) Ahobi was the brother of Isai, father of David, whose son was Eleazar, who was among the three mightiest, that is, Baanaias son of Joiada, and Abisai son of Sarvia, brother of Joab. (Verse 14.) They stood in the midst of the field, and defended it. Namely David and Eleazar.

This is in Paralipomenon; but in Kings it is put in the singular, so that the king's strength might be shown. (Verse 15.) And three of the thirty captains went down to the rock, where David was, to the cave of Odollam. These three are the ones we mentioned above.

So David longed for water: he did this not from desire for water, but to test whether men so brave could be found who would attempt this. He sacrificed it to the Lord, giving thanks, because he had given such brave men in Israel. And it should be noted that the wine, which was offered to God in sacrifice, was mixed with water. (Verse 22.) Baanaia son of Joiada, he struck down two ariel of Moab. In Kings it is written "he struck two lions of Moab," that is, two brave men of Moab. This same Baanaias performed many deeds concerning Cabseel. Cabseel is the name of a place. Here it praises his deeds, that is, his wisdom, because he was one of the seventy Elders of Israel. Cabseel, gathering of God. (Verse 27.) In Paralipomenon, Sammoth the Azodite, is the same who is written in Kings as Samma. Samma is interpreted, in the same place; Samoth, names. Elles son of Phalti of Jaito, which is written in Kings. In Paralipomenon, Elles the Plonite is written.

Here he denotes the lineage of the mother. For Ploni was near kin to Booz, of whom it is said in Ruth, "There is a certain one nearer of kin." (Verse 29.) In Paralipomenon, Sibbochai the Uphathite, is the same who is written in Kings as Mobunai. Mobunai is interpreted, my building; Sibbochai, entangled. In Paralipomenon, Illai the Aothite, is the same who is written in Kings as Salmon. Salmon is interpreted, under a shadow. Illai, exalted. Aothite, son of Aothi brother of Isai. (Verse 30.) Heleb in Paralipomenon, who in Kings is written Heled. Heleb, fatness; Heled, earth. (Verse 32.) Hurai in Paralipomenon, in Kings written Hedai. Hurai is interpreted, my window. Hedai is interpreted, my keenness. Abiel in Paralipomenon, in Kings Abialbon. Abiel, my father is God. Abialbon, my father is grief. (Verse 33.) In Kings, "sons of Jasen, Jonathan": it must not be thought that he is his son. For Jonathan is put separately, and his son is Sagle, in Paralipomenon. But the sons of Asem the Gizonite. Jasen is interpreted, sleeper.

Asem, named. (Verse 34.) Aiham son of Sachar: in Paralipomenon, and it is interpreted, reward: in Kings it is written Saar, and is interpreted, singer. (Verse 35.) Eliphal, son of Ur, in Paralipomenon: in Kings, Eliphelet son of Asbai. Eliphal is interpreted, my God is wonderful. Ur, fire. Eliphelet, my God will free. Asbai, he spared me. (Verse 36.) In Paralipomenon, Ephar the Mechoratite. Hepher, he is Eliam father of Bethsabee, son of Achitophel. Mechorati, given back. Ephar, a pit. Eliam, my God is wonderful. Achitophel, my brother is ruin: also, my brother is wonderful. (Verse 37.) Esro in Paralipomenon, is interpreted, his court. In Kings, Esrai is interpreted, my court. In Paralipomenon, Noorai son of Esbai: in Kings, Pharai of Arbi. Noorai, my boy. Esbai, my hyssop. Pharai is interpreted, glutton. Arbi, locust. (Verse 37.) In Paralipomenon, Joel brother of Nathan: in Kings it is written, Igal son of Nathan. Joel is interpreted, the Lord God. Joel, and Jonathan, and Nathan the prophet were brothers, sons of Sammaa, brother of David. Igaal, redeemed.

As for the fact that in Paralipomenon it is "Joel brother of Nathan," and in Kings "son of Nathan," this is the reason: there "father" is put for upbringing, here "brother" for nature. Mibahar son of Agari, in Paralipomenon: in Kings, Bani of Gaddi. Mibahar is interpreted, of the chosen ones; Agari, my sojourner. Bani, my son; of Gaddi, that is, of the tribe of Gad. (Verse 41.) Hira the Jethraean, son of Jether father of Amasa. Uria the Hittite, husband of Bethsabee, was called the Hittite from a place called Eth. These were thirty-seven with David when he fled before Saul. (Verse 45.) Maacha is the name of an office of women for women's affairs. Maacha, ingenious. Selech the Ammonite, because he performed service among the Ammonites. Githma the Moabite, because he performed service among the Moabites. Thus far the Benjamites, Elcana, and Jesia, and Azrael. The Levites begin.

(Chap. XII.—Verse 8.) But also from Gad they went over to David: of Gad, that is, of the tribe of Gad. (Verse 21.) These gave help to David against the raiders: that is, the Amalekites, who plundered his wives and those of the men who were with him. (Verse 22.) Until there grew to be a great number, like the army of God. The number of six hundred thousand, who went out of Egypt. Joiada also, the chief of the stock of Aaron, they relate that he was Phinees, in comparison to whom Sadoch is called a boy. As for its saying that captains came with them, that is, priests. Of the sons of Issachar, men of learning, who knew the seasons individually. For they were teachers, calculators, and masters, whether for celebrating festivals, or for other things: and therefore it is said in the blessing of Issachar: He put his shoulders under, and became one serving under tribute. (Chap. XIII.—Verse 5.) So David gathered all Israel together, from Sihor of Egypt.

Sihor of Egypt is a river derived from the Nile. In Jeremiah, "What hast thou to do with the way of Egypt, that thou shouldst drink the waters of Sihor?" In Josue, "From Sihor, which is before the face of Egypt, unto the borders of Accaron." (Verse 9.) When they had come to the threshing floor of Chidon. Chidon is interpreted, shield. For they hand down that this is the place where Josue was standing, when it was said to him, "Lift up the shield against the city of Hai." (Chap. XI.—Verse 32) Eliada son of David, in Kings, and in Paralipomenon, is named in the same way in the first place: but in the second place, Baliada. Eliada is interpreted, my God has known. Baliada, the husband has known. They relate that, on account of David's transgression, this name was changed. (Chap. XIII.—Verse 7.) Abinadab is interpreted, my father is a vow; Aminadab, my people is a vow.

For this same Aminadab had commanded his two sons, Oza and Ahio, to carry the ark of the Lord upon their shoulders. And because neither did they carry it themselves, nor did they give it to the Kohathites to carry, therefore Oza was punished with death. For the sin lay in not carrying it; in supporting the ark, there was already the penalty of the sin. For it is related that a rending befell Oza, in that his arm and shoulder withered, at the place where the ark of the Lord was to be carried, and in that place a certain division was made. (Verse 13.) He turned aside the ark of God into the house of Obed-Edom. Obed-Edom was a Levite: and David did not know for what reason the indignation of God had come upon Oza. But after he learned the cause for which Oza was struck, he ordered it to be carried on shoulders, as what follows shows. (Chap. XIV.—Verse 8.) He came against them from the side of the weeping ones.

They relate that the Philistines had an idol, for which a sacrifice was prepared amid the tears of men. They, according to their custom, sacrificed with tears. And David came against them from the opposite side, upon whose heads the fury of the Lord was already raging, when it came upon them. Therefore the nations feared David, because of the idol destroyed, to which sacrifice was made with human tears. (Chap. XV.—Verse 1.)

And he pitched a tabernacle for it. He made another new tabernacle, with which to cover that one which had been made by Moses in the wilderness. (Verse 19.) Sounding aloud with brazen cymbals. In the Hebrew it has "with brazen cymbals for hearing": because evidently they began from that very psalm, which has at its head: "Hear, O Lord, my righteousness," which is the sixteenth. (Verse 20.) They sang mysteries upon psalteries. In the Hebrew it has "for the young women": because they began from the forty-fifth psalm, which has this in its title. (Verse 21.) They sang upon harps "for the eighth": because they began from the sixth psalm, which has this in its title. But by "for the eighth," some think it means for circumcision. (Verse 22.) Now Chonenias, chief of the Levites, was in charge of the prophecy for leading the melody: because he, by the spirit of prophecy, brought the melodies and words back to their memory. (Verse 23.) Barachias and Elcana, doorkeepers of the ark.

Here he calls the bearers doorkeepers. (Verse 26.) And when God had helped the Levites who carried the ark of the covenant, fearing the fall of Oza. (Chap. XVI.—Verse 5.)

Obed-Edom, and Jeihel over the instruments. This Jeihel is he, of whose lineage was Abiel the prophet, who prophesied in the days of Josaphat. This is that Jeihel, from whose lineage was the prophet Abiel, who prophesied in the days of Josaphat.

Verse 21. But he rebuked kings for their sake, Pharaoh and Abimelech.

Verse 39. But Sadoch the priest, and his brethren the priests before the tabernacle of the Lord on the high place, who were in Gabaon. This Gabaon some think to be a certain place in Jerusalem, where the tabernacle of the covenant and the ark of the testimony of the Lord were placed by David. Gabaon is interpreted, valley. And they suppose it is called the high place on account of the sublimity of the divine worship.

Verse 43. David returned to bless his house. Some think that "blessing" is here said by antiphrasis. And "the house of Michol, daughter of Saul," whom David rebuked, because she was indignant, when she saw him leaping before the Lord in front of the ark of the testimony. (Chap. XVII.—Verse 8.) And he made himself a name like that of one of the great men who are celebrated in the land. "One of the great men," either Abraham, or Isaac, or Jacob. (Chap. XVIII.—Verse 1.) That David might take Geth, and her daughters, out of the hand of the Philistines. In Kings it is written: He took the bridle of tribute, that he might extend his empire as far as the river Euphrates. Some think this said of Adadezer, and also of Thibahath and of Chun.

In Kings, Betha and Berothai. Betha is interpreted, rest. Berothai, my fountains. Thibahat, a market/shambles; Chun, struck: for in this place a change of names was made in mockery.

Verse 9. Thou king of Emath, in Paralipomenon; in Kings, Thoi. Thoi, my error: Thou, their error: because he was sending his son to David deceitfully. For that reason a change of the name was made.

Verse 10. He sent Aduram his son: in Kings, Joram. Joram, God is exalted. Aduram, exalted comeliness.

Verse 12. David made himself a name when he returned having captured Syria, in the Valley of the Salt Pits, eighteen thousand having been slain. In the same way it is written also in Kings. For many have "twelve thousand," led into error, because in the Psalm it is written twelve thousand. But there Joab is said to have slain twelve thousand, here Abisai eighteen thousand: and on account of the dignity of the royal name, the victory is ascribed to David. For it is plainly written in Paralipomenon that Abisai slew these eighteen thousand.

Verse 15. "Commentaries," Commentators, who, having noted down matters and causes, reported them to the king for remembrance.

Verse 16. Abimelech son of Abiathar is written in Paralipomenon; in Kings, Achimelech. Abimelech, my father is king. Achimelech, my brother is king. Susa is written in Paralipomenon, in Kings, Saraia. Susa, joy. Saraia, prince of the Lord. Bahurim is interpreted, of the chosen. Phalti, delivered. Lais, son of a lion.

Verse 17. He came as far as Bahurim, that is, as far as the place of the teachers and the chosen, of whom one was. Cerethi, exterminators. Phelethi, admirable. For they are said to have been the seventy judges substituted in their place, whom Moses had chosen in the wilderness, at the Lord's command. In Kings, "the sons of David were priests"; in Paralipomenon, they are written as "first at the king's hand." For both agree in one sense: because here he calls them "first," and there "priests," on account of their nobility and precedence. For these are they who were born to him in Ebron. (Chap. XIX.—Verse 2.) I will show mercy to Anon the son of Naas. For his father showed me favor. Naas was king of Ammon, who is written of in Kings, against whom Saul first fought in defense of Jabes Galaath, and defeated him. Since therefore he was an enemy of Saul, for that reason he was showing favor to David, whenever he came to him.

In Kings, "he cut off half their beards, and their garments in the middle, down to the buttocks." In Paralipomenon, "he shaved them bald, and cut their tunics in the middle, down to the groin." What is lacking in one place is found in the other: whence it is gathered that they were shaved bald, and had their beards cut, and their garments cut off both front and back.

Verse 16. Now Sophach was the commander of the army of Adadezer. Sophach is interpreted, disemboweled: in Kings it is written Sobach, and is interpreted, dove-cote. (Chap. XX.—Verse 2.) And David took the crown of Melchom from off his head. Melchom is the idol of the Ammonites, of whom it is written in Kings, and in Paralipomenon, and in Sophonias. Melchom is interpreted, their king. For David took the diadem from the image of that idol. It was unlawful for the Jews by the law to covet anything of gold or silver belonging to idols. But, as they themselves relate, Ethai the Jethite, who had come to David from the nation of the Philistines, himself tore the diadem from the head of Melchom, so that it might be lawful for a Hebrew to take from the hand of a man, what was not lawful to take from the head of an idol.

Verse 4. After this a war was begun at Gezer: in Kings, at Gob. Gob is interpreted, locust. But Gezer is the name of the place, and is interpreted, ordination. As locusts, so the sons of Arapha were owed to Israel. For Arapha was the daughter-in-law of Noemi, from whose lineage were the giants, Goliath and his brothers.

In which Sobochai the Husathite struck Saphai: in Kings, Saph. Saph is interpreted, threshold. Saphai, my threshold. In Paralipomenon, "of the race of Raphaim"; in Kings, "of the stock of Rapha," because the sons of Orpha were of the race of the giants.

Verse 5. In which Adeodatus struck. In the Hebrew is read, Eleanan son of Jair, brother of Leemites. Jair, watching; in Kings it is written Hur son of Jaare, which is interpreted forest; in Kings, "Bethlehemite"; in Paralipomenon, "brother of Leemites." He slew therefore Goliath the Gittite, brother of Goliath the Philistine, whom David slew. For there were five of the stock of Orpha, of whom he speaks in what follows.

Verse 7. And Jonathan son of Sammaa, brother of David, struck him. This Jonathan is the prophet Nathan, who had two brothers, Joel and Jonadab. For this reason the name of the father is attached to him here, because he is described among the warriors. But where he is written of concerning his prophecy, no father is noted for him, because his father was not a prophet. (Chap. XXI.—Verse 3.) That it be reckoned as a sin to Israel, that is, as death, which comes on account of sin.

Verse 5. In Paralipomenon, a thousand thousand and a hundred thousand; in Kings, one thousand three hundred thousand. In Paralipomenon are written both those who remained, and those who were slain. But in Kings only the living are numbered. And as to what is written, that seventy thousand were slain, here only the heads of the elders are numbered. But of the common people so many thousands were slain as exceed the number of three hundred thousand. Of the tribe of Levi and Benjamin, because they were not numbered, they were not slain: because Benjamin escaped for this reason, that it had recently, by the sword of its brethren, nearly fallen to utter destruction. But Levi was not numbered, because it excelled in the dignity of the priesthood.

The sword of the Lord, and death, and the angel of the Lord. It is said that the Lord went down into Egypt, and struck Egypt with plagues, and destroyed the firstborn of the Egyptians. But here, what was terribly stated first concerning the sword of the Lord, is tempered when it is said, "and the angel of the Lord," not in the hand of man, so that his scourge might not be in the hand of man, but in the hand of God, because he is of much compassion. For the scourge of man is both by the sword and by famine, since those with whom the grain is can prevent sales.

Verse 15. The Lord saw, and had mercy. They say that Sadoch the priest, wearing the mitre, entreated the Lord, and imitated his father Aaron, and that the Lord saw his prayers and devotion, and had mercy. (Verse 18. Seqq.) In Paralipomenon, Ornan, which is interpreted, light for us; but in Kings, Areuna, that is, ark. It is related that Ornan was a Jebusite there, because David was unwilling to offer anything of his to the Lord without payment. For this is forbidden in the law. Some say that for this reason blood was shed twice by David: for the blood of the enemy, which he shed, and for the blood of Uriah, which was shed. (Chap. XXIII.—Verse 1.) The sons of Gersan the son of Moses, Sebuel the first. He is said to be the one who in Judges is written Jonathan, who was priest in the tribe of Dan. Jonathan is interpreted, gift of the Lord.

Sebuel, returning to the Lord; of whom it is written: He and his sons were priests in the tribe of Dan, until the day of the captivity of the land, that is, until the day when the ark of the Lord was captured by the Allophyli. Sebuel means, God returns: according to that which is found in the Prophet: Turn to me, and I will turn to you.

Verse 17. Now the sons of Rahabia were multiplied beyond measure. And here is fulfilled what the Lord said to Moses: Let me alone, that I may destroy this people, and make you into a nation greater than this one.

Verse 27-29. According to the last commands of David, the number of the sons of Levi is to be reckoned, from twenty years and upward. When the tabernacle of the Lord was being moved from place to place, they were chosen from thirty years; but after the temple of the Lord was built, from twenty years. And as to what is found in certain codices, "unto the hot fine flour," and in certain ones, "unto the hot" only, it is an error. In the Hebrew there is no "fine flour" in this place, since fine flour was already named a little above: but "for parching" is put in the Hebrew, so that you understand "ears of grain." For the firstfruits of the ears of grain, when they were brought, were parched, and the grains were eaten. Which kind of food the common people call "graneae."

Verse 27-29. In certain codices is found: "over every weight and measure"; but in the Hebrew in this place there is no "weight," but "measure" only, put with the noun doubled, whether that which is measured by arms or by hands, or by cords, or that which is measured by vessels. (Chap. XXIV.—Verse 5.) Princes of the sanctuary, sons of Ithamar; princes of God, of the sons of Eleazar: princes of the priests of Eleazar. And for this reason those from Ithamar are called princes of God, princes of the sanctuary, because they ministered there.

Verse 16. The twentieth, Ezechiel: from whom the prophet Ezechiel took his surname.

Verse 22. Salomith, of the sons of Issahar. Above, of feminine gender. But Salomoth in what follows, of masculine gender.

Verse 26. The sons of Merari, Maaziahu. Here Jaaziahu; in the twenty-fourth it is written Maaziahu. Maaziahu is interpreted, from the help of God. Jaaziahu, help of the Lord. (Chap. XXV.—Verse 5.) That he might exalt the horn, that is, the horn of Israel, or the horn, king David.

Verse 27. In the twentieth lot, Eliha, who a little above was named Eliatha. Eliatha is interpreted, my God, thou; Eliha, my God, come. (Chap. XXVI.—Verse 15.) Obed-Edom, the south side, and to his sons, the house of counsel. Most wish "the house of counsel" to be understood as the Holy of Holies, in which was the secret of counsel. (Chap. XXVII.—Verse 18.) Elihu, brother of David, prince of Judah; in Kings he is called Eliab. Eliab, my God is father. Elihu, my God is Lord.

Verse 25. But David was unwilling to number them from twenty years downward. For it was the custom, whenever numbering took place, to number from twenty years and up those who could go forth to war, or perform some service. But because David commanded that all be numbered generally, both above twenty and below twenty years, therefore he experienced the indignation of the Lord.

Verse 24. In the annals of king David: because, the indignation of God having come upon it, this whole number was thrown into confusion, and they were not distributed by services, nor to any offices.

Verse 25. And over these treasures which were in the cities. He calls "treasures" in this place, not money only, but all substance.

Verse 32. But Jonathan, uncle of David, a counselor; he himself is the prophet Nathan. But he is called "uncle" for the sake of honor and kinship.

Jahiel, son of Achamoni, was with the king's sons. This Jahiel is the son of David, who in Kings is named Chileab. Achamoni, most wise: he himself is David. (Chap. XXIX.—Verse 21.) A thousand bulls with their libations: that is, with wine.

Verse 22. They anointed Solomon the son of David a second time. And they anointed him as prince, saying: Whoever shall reign, thou, our God, do thou always be our God. (Chap. XXVIII.—Verse 1.) Those who were over the substance of the king, with the eunuchs. One may ask why eunuchs are said here to have been called to so great a council, since the law forbade Israelites to be cut, and foreigners could not easily be admitted to so great a council. The Hebrews relate that in this place those are called eunuchs who, being estranged from all the affairs of the world, devoted themselves only to prayer and reading: and had wives not for the sake of lust, but for the sake of raising offspring, whom Josephus, according to their sect, calls Essenes.

Verse 2. Hear me, my brethren and my people. In this place he shows both his brotherhood and his precedence. (Chap. XXIX.—Verse 23.) And Solomon sat upon the throne of the Lord: on account of the likeness of lions, which are also described upon the Cherubim. (Verse 29.) Now the deeds of David, first and last. First, when he reigned in Hebron: last, when he reigned in Jerusalem. It should be noted that he is said to have reigned forty years, and in the second Book of Samuel it is written that he reigned seven years and six months in Hebron, and thirty-three in Jerusalem.

(Chap. I.—Verse 8.) Thou hast shown great mercy to my father David, and hast made me king in his stead. Because according to the Law it was forbidden that anyone begotten of another man's wife should dare to enter the Church of God. (Verse 14.) And he made them to be in cities of chariots, and with the king in Jerusalem. By "cities of chariots" he means courtyards, which were built in Jerusalem for the stationing of chariots, which the following words also show, when it is said: and with the king in Jerusalem. (Verse 16.) Horses from Egypt and from Choa. Some say that Choa is one of the Cyclades islands, where Aesculapius was. The Hebrews say that by this name a congregation is signified. (Chap. II.—Verse 13.) In Paralipomenon, Huram, which is interpreted "God is exalted": in Kings, Hiram, which is interpreted "the exalted one lives." And I have sent thee Huram my father.

This Huram was the son of a woman of the lineage of Salomith, of the tribe of Dan, who is written of in the Book of Numbers. But the Hebrews report that his father was a Hebrew of the lineage of Ooliab, of the tribe of Dan, who worked in the wilderness together with Bezaleel. As for the fact that here he calls him a Tyrian, they say this came about by translation. For in their language "Zoori" is understood as "fashioner." For Tyre, which they call "Sor," is in some places understood as "anguish," in others as "fashioning." Therefore he calls him his father, because when he set out from the land of Israel to sojourn with him, he taught him the fear of the Lord, and brought him to the knowledge of God.

(Chap. III.—Verse 1.) Moria is interpreted "vision": for this is the place of which it was said to Abraham: Go into the land of vision. (Verse 3.) In the first measure, that is, the measure by which Moses measured the tabernacle in the wilderness. (Verse 17.) Jachin is interpreted "preparing": this they wish to be understood of David. Boaz, on account of the virtue of chastity. (Chap. IV.—Verse 7.) According to the pattern which he had ordered to be made: understand, God. Oxen on account of the memory of the calf fashioned in the wilderness. A great basilica where the kings prayed. (Chap. VI.—Verse 1.) The Lord said that he would dwell in darkness, when he said to Moses: Behold, I come to thee in a pillar of cloud. (Verse 25.) And when they shall have made supplication in this place, hear from heaven, and be propitious to their sins, and bring them back into the land which thou gavest to their fathers.

For since he says that they will pray in that very place: why does he say, and bring them back into the land which thou gavest to their fathers, unless perhaps those who come there to pray may be able to obtain that those who have been led into captivity be brought back. (Verse 26.) And being turned from their sins, thou wilt hear them. It should be noted that when one proceeds to pray, one must be turned from sins.

Solomon sanctified the middle of the court before the temple of the Lord. Because on account of the multitude of sacrifices, not all the victims could be offered on the altar, and therefore he dedicated the middle part of the court: so that offering might be made there also, just as on the altar. (Chap. VII.—Verse 9.) And he made a solemn assembly on the eighth day. This is the assembly which is written in the Book of Numbers: The eighth day shall be for you most festive and most holy. For it is a gathering and an assembly. For twice a year these assemblies were gathered, that is, on the eighth day of Passover, and on the eighth day of Tabernacles. And it should be noted that in the one which was celebrated at Passover, it says: You shall celebrate an assembly to the Lord our God. But in the one at the feast of Tabernacles: You shall celebrate an assembly for yourselves.

(Chap. VI.—Verse 42.) Turn not away the face of thy Christ: that is, do not reject my supplication. Whence also it is said: He has accepted thy face. (Chap. VII.—Verse 10.) Rejoicing and glad over the good things which the Lord had done for David and Solomon and Israel his people. Because to David, the sin of Uriah the Hittite having been forgiven, he granted the kingdom forever. And to Solomon, whom the Law forbade to enter the Church of God, he granted not only pardon but also the kingdom: and to Israel, who after a multitude of transgressions deserved the temple in which they might call upon the Lord, rest, and the grace of God. (Chap. VIII.—Verse 2.) The cities which Hiram had given, Solomon built. Those cities which Solomon gave to Hiram, and which he refused to accept, but called the land Chabul, these he says Hiram gave to Solomon. (Verse 6.) All that Solomon desired, and planned, he built in Jerusalem and in Lebanon.

Here by Lebanon the temple is signified, according to that saying of Ezekiel: Open, O Lebanon, thy gates. In the feast of weeks, that is, of Pentecost. (Chap. IX.—Verse 29.) Now the rest of the works of Solomon, the first and the last. The first, before he transgressed: the latter, after he transgressed. (Chap. X.—Verse 4.) Also in the vision of Jaddo the seer. This Jaddo is the prophet who was sent by God to Samaria to reprove Jeroboam for the altar which he had made.

Thy father oppressed us with a very hard yoke; because twenty-four thousand by turns each month labored with the king in Jerusalem. (Verse 6.) He took counsel with the old men who had stood before his father Solomon, that is, with Banaias son of Joiada, and Jabiel son of Achamon, who by another name is called Chilab. (Verse 8.) Having abandoned the counsel of the old men, he began to deal with the young men, that is, Adhuram, who is described below as stoned. (Verse 16.) But now see to thine own house, David. He hands down that the city Bethmarcaboth, that is, the house of chariots, and Haser-Susa, which is the dwelling of horses, are designated.

But now let God see, because our withdrawal from the house of David is the sin of his sons, who cast us off. (Verse 18.) In Kings, Huram: in Paralipomenon, Adhuram. Huram: exalted river; Adhuram: exalted ruin. (Chap. XI.—Verse 5.) And he built walled cities. For the sake of war he built cities. (Verse 15.) Priests of the high places and of the demons. Because wherever an image was made, demons gave responses, and priests were appointed for them. (Verse 18.) And Roboam took to wife Malaad, the daughter of Jerimuth, son of David. This Jerimuth is not written of, either in Kings or in Paralipomenon, because he was among the sons of concubines. (Verse 20.) He took Maacha the daughter of Abessalon. This is not the Abessalon who was son of David, but another, as is shown in the Book of Kings. (Chap. XII.—Verse 15.) They are written in the book of Semeias the Prophet, and of Addo the seer. This Addo he named above as Jaddo. (Chap. XIII.—Verse 4.) Abia stood upon Mount Samaraim.

Many think this is said of Samaria, which cannot be. For it was a mountain in Ephraim, not far from Carmel, where Elijah was. (Verse 5.) To him and to his sons, a covenant of salt. A covenant of salt is in certain places put for the Law, which is the seasoning of all things, and in this place for the House of David, which was the seasoning of all Israel. (Verse 7.) Now Roboam was inexperienced and fearful of heart. Because he was terrified of the words of Semeias the Prophet. (Verse 9.) With a bullock and seven rams the hands of him who was to be a priest were consecrated. For Jeroboam had taken up this custom for consecrating priests of idols. (Verse 17.) And there fell wounded of Israel fifty thousand valiant men. Namely, those who had bent their knees before the idol. For it was commanded in the Law that if anyone worshipped an idol, he should die. (Verse 19.) And he took Bethel and her daughters.

Bethel is the same in which Jeroboam had set up the calf. Ephron also and her daughters. Ephron is Sichem. (Chap. XV.—Verse 1.) Azarias son of Odeth. Odeth is the same as Jaddo, who was sent to Jeroboam. (Verse 5.) In that time there shall be no peace to him that goes out and to him that comes in. They report that this was fulfilled fifty-two years after the overthrow of the temple, such that in these fifty-two years, neither did a bird fly, nor did a beast pass through Jerusalem: and Israel was without hope, and all the nations in confusion. (Verse 8.) And he built the altar of the Lord, which was before the porch. That is, he renewed the one which had been built by Solomon. (Verse 15.) For with all their heart they swore. In heart, in fasting, and in affliction, in will, in almsgiving. (Verse 16.) Also Maacha the mother of king Asa.

He did not say "his mother" for this reason, that she did not walk in the right way, as did her son. He removed her from her exalted rank: that is, from the priesthood. He crushed the image of Priapus, and burned it in the brook Cedron. They say that he crushed it, and wished secretly to throw it away, which the Lord, in order to make it manifest, caused fire to come forth from water in the brook Cedron. (Chap. XVI.—Verse 10.) He ordered him to be put in the stocks: because he had publicly rebuked him. (Verse 12.) Asa's feet grieved him: because he was seized with a gouty humor. It should be noted that for kings, out of reverence, burnings of garments and spices were made. Whence it is said, and according to the burnings of thy fathers they will make for thee.

(Chap. XVII.—Verse 3.) And he walked in the first ways of David: that is, before David sinned. (Verse 16.) After him also Amasias son of Zacri is consecrated to the Lord: because he was of the tribe of Issachar and was a teacher. (Chap. XVIII.—Verse 58.) Moreover the king of Israel stood in his chariot against the Syrians until evening, and died at sunset. Having received a mortal wound, he ordered himself to be held up, lest he be discovered by the enemies to be wounded, since his fall would give both victory to the enemies and cause the people danger of flight. He died at sunset, so that the people might have the cover of night for their flight. (Chap. XIX.—Verse 2.) Jehu son of Anani: namely, of that Prophet who was sent to prison by Asa king of Judah. (Chap. XX.—Verse 1.) The children of Moab, and the children of Ammon, and with them some of the Ammonites.

By "Ammonites" he wishes the Idumeans to be understood, because out of reverence for the brotherly name, they did not wish to move arms against Israel in their original garb, but transformed themselves into the garb of the Ammonites. (Verse 2.) From those places which are beyond the sea: it is the Sea of the Salt-pits, where the Jordan flows in. (Verse 5.) Before the new court. He calls it the "new" court, that is, the court which by sinning they had made old, and by repenting had brought back to its former newness. (Verse 9.) For thy name is in this house. Which was written on the forehead of the High Priest, or on the vestment of the Ephod, as is shown below. The same place was called Jeruel from that day, that is, "fear of God." (Verse 20.) They went forth through the desert of Thecua. Whence the Thecuite woman came. (Verse 21.) Give thanks to the Lord, for his mercy endures forever.

The word "good" is missing for this reason, that in this matter he exercised not his gentleness, by which he bears with all, but judgment. (Verse 26.) They called that place the Valley of Blessing. The Valley of Blessing is the same as Jeruel, of which mention was made above.

Verse 31. The name of his mother was Azuba, daughter of Silai. Silai is interpreted "sent"; he is Anani the Prophet, son of Jaddo, of whom it was said above. He was therefore called "sent," because he was sent to Josaphat his son-in-law's father, for prophesying. Verse 37. Eliezer son of Dodahu prophesied. Dodahu is understood to have been the son of the uncle of Josaphat. (Chap. XXI.—Verse 2.) All these were sons of Josaphat king of Judah: because they imitated the works of king Josaphat, it is therefore doubled when it says, All these were sons of Josaphat. Verse 6. Joram walked in the ways of the kings of Israel, as the house of Ahab had done. For his wife was the daughter of Ahab. Athalia was his wife, who was not the daughter of Ahab but of Amri, but through imitation of him she was called his daughter. Whence also in Kings it is said of Joram: For he was son-in-law of the house of Ahab. Verse 11.

Moreover he built high places. Many think that he built high places in the house of the Lord, which is situated on Mount Moria, which is shown more clearly in the deeds of king Manasses. Verse 17. And there remained to them no son except Joachaz. Joachaz is the same as Achazias, father of Joas, son of Joram, whose sister was Josabeth. Josabeth, however, was not the daughter of Athalia, but Joram begot her of another wife. A very perplexing question arises here. For it says that Joram reigned eight years, and lived forty years: and it says that his son Achazias, when he began to reign, was forty-two years old. If this be so, two years before he himself was born, he begot him. Unless this be resolved, even a simple reader notices how ridiculous it is. For Joram himself, who is here described as having lived forty years and reigned eight, lived forty years and reigned twenty-eight.

For the eight years that are attributed to him in the kingdom are those before he killed his brothers, when he still lived innocently. But the twenty years during which he reigned are taken away from his number, because he passed them in languor and tribulation: therefore they are attributed to his son, who is recorded as having reigned though he had no more than twenty-two years, lest, remaining outside the sum of the numbers, they should cause an error in the investigation of the times. For Achazias lived twenty-three years, but reigned only one year. For a comparison with the reading of the book of Kings gives great help in resolving this question. (Chap. XXII.—Verse 4.) Therefore Azarias son of Joram, king of Judah. This Azarias was named a little above Achazias. Achazias is interpreted "one who grasps the Lord"; Azarias, "help of the Lord." And therefore his name is changed for the better in this place, because according to the command of the Lord he had gone down to visit the sick man. Verse 8.

And the sons of the brothers of Achazias, who ministered to him. He calls the sons of the brothers cousins and kinsmen. (Chap. XXIII.—Verse 5.) And a third part at the gate which is called of the foundation. The gate of the foundation, the gate of the sanctuary. And let all the rest of the people keep the watches of the Lord, that is, although they are necessary for fulfilling the work, that is, for confirming the king: let them nevertheless keep the watches of the Lord, lest any outsider enter a place which none ought to enter except priests and Levites. Verse 11. They put upon him the diadem and the testimony. The testimony were the phylacteries, because in them were the ten words of the law. And Joiada the high priest and his sons anointed him. He means Zachariah, who was a prophet, whom afterward this same Joas killed, so that it should add greatly to the increase of his condemnation, that he killed the one who had anointed him king. Verse 13.

He saw the king standing upon his step: namely upon the pillar which Solomon had prepared for kings in the Basilica. Verse 16. Joiada made a covenant between himself and all the people and the king. Placing himself in the place of the law and of God, since he was a minister of God, and whose name is interpreted "one who knows the Lord." And the people and the king: that both people and king might obey God and his law, and that the people might act faithfully toward the king, and the king might rule the people with justice. Verse 18. Under the hands of the priests and the Levites. Lest priests be made from any other tribe than Levi. Verse 19. He also appointed doorkeepers at the gates of the house of the Lord, that no one unclean might enter in any matter; that is, that in no way, on any occasion, might any of the priests of Baal enter the house of the Lord. Verse 21.

And the city was quiet; either because up to that time it had been disturbed by the worship of idols during the time of Athalia, or because, after the tumult in which the king was anointed, Athalia having been slain, and each one going to his own house, all tumult ceased. (Chap. XXIV.—Verse 1.) And the name of his mother was Sebia, of Bersabee. Her father's name is not written, because he was not so renowned that it could have been written. For the names of those written down come about either by their renown, or their power, or their nobility. Verse 5. Go out to the cities of Judah, and gather money from all Israel to repair the temple of your God year by year. This is the money which was commanded to be given in the law, which they were accustomed to give year by year at its numbering, that is, each one half a shekel, which from the days that Athalia had begun to reign they had not given. Verse 7.

For Athalia, most impious, and her sons destroyed the house of the Lord. He calls her sons the priests of the idols, for often in sacred speech "sons" are named not by birth but by imitation. And they destroyed the house of God, either by despoiling it of its ornaments, or, as some report, by an earthquake that occurred, as in the time of Ozias: so that just as when he entered with the censer, so also when Athalia strove to bring idols into the house of the Lord, an earthquake occurred. Verse 16. Because he had done good in Israel, and with God and with his house. With God, because he overthrew the idols which had been made to provoke God to anger. With his house, because he restored the ruins and breaches in Israel, because he restored the kingdom of the house of David, removing from it the idolatry which had dominated because of their sins.

Verse 17. After Joiada died, the princes of Judah came in, and worshipped the king. They worshipped him as God: and he, soothed, acquiesced in their homage, so as to permit himself to be worshipped as God.

Verse 20. Thus says God; Why do you transgress the commandment of the Lord? As if he were saying openly: you whom you have ceased to have as God, to such a degree that you have committed such a crime as was never before done among you. And it should be noted that "Thus says God" is not found in any other place except here only. For the sons of Zachariah were killed with him: and therefore he says "of the sons of Joiada the priest."

Verse 26. Zebat, son of Semmaa the Ammonitess, and Jozabath, son of Samarith the Moabitess, conspired against him. He calls them sons of Ammonite and Moabite women for this reason, to exaggerate the malice of the Israelites, who were unwilling to avenge the priest of God, which those did who were sons of foreigners.

Verse 27. Now his sons, and the sum of the money; his sons, whom the Syrians killed before him, executing ignominious judgments upon him, either because they did shameful things against him, or because, in killing his sons, they reproached him with the crime which he had committed against Zachariah. In the Hebrew: "And the foundation of the house of God," because the blood of Zachariah reached even to the foundation of the temple and the altar. (Chap. XXV.—Ver. 2.)

And he did good in the sight of the Lord, yet not with a perfect heart: because he labored for the dignity of the present age, not for the future homeland.

Verse 3. He put to death the servants who had killed the king his father. Although they killed him out of fear of God and in vengeance for Zachariah: yet they were killed by him judicially, because they killed him not by the mouth of a Prophet, nor by consultation of the Lord, but on their own presumption.

Verse 7. God is not with Israel, nor with all the sons of Ephraim. Because he was with the other tribes: with the tribe of Ephraim, whence the kings came, he was not, because of the transgression of Jeroboam and the other kings.

Verse 10. So Amasias separated the army which had come to him from Ephraim, because they had idols with them. Amasias, after the slaughter of the Idumeans and the bringing of the gods of the sons of Seir, set them up as gods for himself. For when those ten thousand were cast down, those idols, which they had with them, gave a response, saying that they had been killed because they had been negligent in their worship. Seeing therefore that the idols gave responses, and that he had been snatched from ruin, deceived by this error, he worshipped them.

Verse 15. He sent a Prophet to him. This Prophet is Eliezer, son of Dodahu, that is, of his uncle, of whom mention was made above. And the Prophet ceased, and said. He ceased at the threats of the king; and he said, at the command of the Lord.

Verse 16. Because you have done this evil, and moreover have not acquiesced in my counsel. He would have acquiesced in his counsel if he had burned them with fire, torn his garments, scattered ashes upon his head, and given himself wholly to penitence: for this was the counsel that the Prophet had given him.

Verse 18. The thistle of Lebanon, which is in Lebanon. He calls him a thistle of Lebanon on account of his nobility, that although he acted negligently, he was born of great ancestors, being of the seed of Israel.

Verse 20. All the gold also and silver, and all things which were found in the house of the Lord, with Obed-Edom. With Obed-Edom: because his sons kept them, and they remained inventoried in his charge.

Verse 25. Amasias, son of Joas, king of Judah, said, after the death of Joas son of Johaaz, king of Israel, fifteen years. At that time Ozias, who afterward reigned in Jerusalem, was being held in the womb. Whence also it is written, Ozias was sixteen years old when he began to reign. From the time that Amasias departed from the Lord, a conspiracy rose up against him in Jerusalem. Because from the time that he did not heed the Prophet's counsel, nor wished to turn to the Lord, the preparation of that conspiracy was made, and was delayed until it should come to completion.

Verse 28. And bringing him back upon horses, they buried him. For it is not without cause that Scripture says he was carried upon horses; but it is gathered that he was carried upon horses for this reason, because he had worshipped the gods of Edom, who were carried upon horses. And therefore he was not carried upon shoulders, because he had neglected to serve the God of Israel, whose mysteries he had ordered to be carried upon the shoulders of the Kohathites. (Chap. XXVI.—Ver. 1.)

Ozias in Paralipomenon: in Kings, Azarias son of Amasias is written. For Ozias is interpreted "strength of God." Azarias, "help of the Lord." He is therefore called the strength of the Lord, because great strength of the Lord was shown upon him by the stroke of leprosy and by the earthquake that occurred.

Verse 5. He sought God in the days of Zachariah, one who understood and saw God. Zachariah, son of Zachariah, son of Joiada, who, born after his father's death, obtained his father's name posthumously. For he was called "understanding and seeing." Understanding, on account of the priesthood; seeing, on account of prophecy.

Verse 7. Against the Arabs who dwelt in Gurbaal. This is Gerara, in which Abraham sojourned.

Verse 8. Ozias built towers in Jerusalem above the corner gate, and above the gate of the valley, the gate of the city; from the gate of Ephraim to the corner gate: which Joas king of Israel had destroyed, he himself restored: for he names the gate of Ephraim the gate of the valley. In building he was unwilling to put the name upon it which he had put upon it in destroying it. Not without reason: because he who sacrificed to idols, and had been party to the destruction, did not deserve to be named by its proper name at the building, but is styled by the name of the valley, on account of humiliation.

Verse 21. In a separate house, according to what is written in Leviticus.

Verse 22. Now the rest of the acts of Ozias, first and last, Isaiah the prophet wrote. Isaiah also, as a prophet, wrote: In the year that king Ozias died, I saw the Lord sitting: he describes him as having died in that year in which he was struck with leprosy. (Chap. XXVII.—Verse 3.) And on the wall of Ophel he built much. On the wall of Ophel, that is, on the wall of the cloud: which is understood as the Holy of Holies. For the Lord said that he would dwell in a cloud.

Verse 8. Joatham was twenty-five years old when he began to reign. Here both the beginning of his reign and his innocence are described: to show that he persevered in the innocence with which he began. (Chap. XXVIII.—Verse 7.) Maasias, son of Moloch, that is, son of the idols of Ammon, which was called Moloch, that is, king. He is therefore called his son, because he established rites and worship for it. You have this also in Jeremiah concerning Ismael, who is described as of royal lineage, though he was not of royal lineage, but of Gera, an Egyptian slave. (Verses 9, 19.) At that time there was there a Prophet named Obed. He is the father of Azariah, who prophesied to King Asa. For he had come into Samaria to prophesy, because he was of Judah. Therefore he did not say: Thus saith the Lord: because they were not worthy of the word of the Prophet. For God was angry with them.

In this one place Ahaz is called king of Israel: not because he reigned over all Israel, but because he followed the works of the kings of Israel: to such a degree that none of the kings before him had been more wicked. Whence it is also said of him that he stripped Judah of the precepts and help of God, just as it is written of Aaron that he stripped the people. King Ahaz himself increased the contempt. Which seems as it were superfluous. That he says "himself" he does for the sake of emphasis. For it marks his malice, just as this pronoun is also often set for praise. (Verse 27.) And they buried him in the city of Jerusalem: because they did not bury him in the sepulchre of the kings, but in the city of Jerusalem, in another place.

But what it says: They did not receive him into the sepulchre of the kings of Israel: sounds in the Hebrew as though those who were buried there themselves did not receive him: but it ought rather to be understood either that he was forbidden by the temple-keepers, who guarded those same sepulchres, or in some other way, yet by the will of God. (Chap. XXIX.—Verse 2.) The name of his mother was Abia, daughter of Zachariah the posthumous: of Zachariah the prophet and priest, who had been killed by King Joash. (Verse 3.) He himself in the first year and month of his reign. In the idiom of the Hebrew language, even the first day of his reign is understood in this description. (Verse 5.) Take away all uncleanness from the sanctuary, that is, the idols which Ahaz had set up, which were polluted and defiled in the manner of a menstruous woman. (Verse 6.) They turned their faces away from the tabernacle of the Lord, and offered their back.

Which is written fully in Ezekiel, where it is said that twenty-five men had their backs to the temple, and worshipped toward the rising of the sun. (Verse 21.) Seven he-goats for sin. This was done contrary to custom in this place. For in all other places a single he-goat used to be offered for sin. But because there were many sins, therefore seven he-goats had to be offered. And so he calls Gad a seer: because prophecy came to him through vision. It was the custom for the Levites to strip off the skins of the burnt offerings: and for the priests, that when a sacrifice was made for sin, the priests should strip them. And so in this place the priests stripped the skins: because it was a sacrifice for sin.

And because the number of priests was not sufficient to carry this out: since in the time of King Ahaz the dispersed had not yet returned: therefore their brethren the Levites helped them, because it was more proper for the Levites to be employed in sacrificing than for the priests: since in the time of Ahaz, they too had consented: inasmuch as the model of the Damascene altar had been sent to Urijah the high priest. (Chap. XXX.—Verse 1.) He also wrote letters to Ephraim and Manasseh. Whereas to all Israel he had sent messengers publicly, to Manasseh and Ephraim he sent secretly, to those whom he knew could be turned by letters. For they were prouder, on account of the royal dignity that was in the house of Ephraim. (Verse 18.) For a great part of the people ate of the Passover, not according to what is written. For it was written that those who could not eat in the first month should eat in the second.

For a very great multitude came, which had not been purified in the second month, and because it was unlawful to perform it in the third month, they performed it in the second. Hezekiah prayed for these, whom the Lord heard and was appeased toward his people. They say that no one who was defiled could eat the Passover without immediately dying, and by this they knew that the Lord was appeased: because those who ate did not die. (Chap. XXXII.—Verse 21.) And he returned with disgrace into his own land. The Hebrews relate that his head and beard were shaved by the Angel in disgrace, and that this added to it. What had been said through the prophet Isaiah: In that day the Lord shall shave with a razor that is hired in the region beyond the river, by the king of the Assyrians, the head and the hair of the feet, and the beard also.

And that with this same disgrace he came to the temple of his god Nesrach, whom they say had had care of the relics of Noah's ark. When therefore he complained, asking why the god had not helped him: he even offered his sons Adramelech and Sharezer to him, if he thought this proper: those men, hearing this after so many defeats, ruins, and disgraces, fearing to be killed by him, killed him. (Verse 31.) Concerning the portent which had occurred upon the earth, concerning the return of the sun through ten lines. To inquire into this one mystery, the envoys of the king of Babylon came. God left him that he might be tried: for God did not forbid him to show his own treasures through the prophet, but the treasures of the house of the Lord, for which he was afterward rebuked by the same prophet. (Verse 33.) And they buried him above the sepulchres of the sons of David.

And this is to be noted, because by the prerogative of his merit he had a sepulchre higher than the other sons of David. (Chap. XXXIII.—Verse 3.)

And he worshipped all the host of heaven. The twelve signs which are in the zodiac, as they relate. (Verse 3.) He built them, to wit, for the whole host of heaven, that is, to the demons under the name of the stars, in the valley of Benennom, which in another place is called Gehennom, that is, the valley of the sons of Ennom. For this is not far from Jerusalem, concerning which it is written fully in Jeremiah and in the book of Kings. For from that origin Gehenna received its name. (Verse 10.) And the Lord spoke to him and to his people: and they would not attend by the hand of Isaiah the prophet. The Hebrews relate that this same Manasseh was the son of the daughter of Isaiah: and therefore in this place, although the name of the mother is written, the name of the father is not written: because the profane king was unworthy of so great a grandfather.

The Hebrews relate that Isaiah was killed for this reason, because he called them princes of Sodom and Gomorrah. And because he said: I saw the Lord sitting: whereas through Moses it was said, For man shall not see me and live. And because he said: God will add to your days fifteen years: whereas through Moses it was said: And you shall fulfil the number of your days. And because he said: Seek the Lord while he may be found: call upon him while he is near, whereas it is said: What nation is there so great, that hath gods so nigh to them, as the Lord our God is to us, whensoever we call upon him? (Verse 13.) And Manasseh knew that the Lord he is God.

For when he had been led into Babylon, and put into a bronze vessel that had been pierced, with fire brought near, he invoked all the names of the idols which he worshipped: and when he had not been heard by them, nor delivered, he remembered what he had often heard from his father: When you shall call upon me in tribulation, and shall be converted, I will hear you, as it is written in Deuteronomy: and that he was heard by the Lord, and delivered and brought back into his kingdom, and brought back in the manner of Habakkuk, just as that one had been carried off into Babylon.

He surrounded Ophel, that is, he restored the building of the Holy of Holies, which he had constructed for idols. To the west, Geon, that is, he began to build from the torrent Geon as far as the fish gate, which is the gate on the side toward Joppa. (Verse 19.) These are written in the words of Ozai. This Ozai some wish to understand as Isaiah. For Ozai is interpreted "my vision." And so he is introduced under a changed name, that it might be made manifest how far this man's merits are from the merits of him who killed him. (Chap. XXXIV.—Verse 9.)

Also from all Judah and Benjamin, and the inhabitants of Jerusalem. By "inhabitants of Jerusalem" he means the half tribe of Manasseh, who are for the most part reckoned in the tribe of Benjamin. (Verse 22.) To Huldah who dwelt in the second quarter. Huldah was the wife of Shallum, uncle of the father of Jeremiah, and of the father of Hananeel. She dwelt in the second quarter. For there was a place at Jerusalem outside the wall, that is, between the wall of the city and the outer rampart, which was called the second quarter: which is mentioned in the prophet Zephaniah. In Paralipomenon, "son of Tokhath, son of Hasrah": in Kings, "Tikvah daughter of Harhas." Tokhath is interpreted "creaking." Hasrah, "diminution." Tikvah, "hope." Harhas, "merchant." Keeper of the vestments, because he kept the temple of the Lord. (Chap. XXXV.—Verse 3.)

Put the ark in the sanctuary of the temple, which Solomon the son of David king of Israel built. It is to be noted that the ark of the Lord had been taken out of the temple, which Josiah now ordered to be brought back into the temple. For in the time of Ahaz, when images had been put into the temple, it was taken out from there and carried into the house of Shallum, husband of Huldah, uncle of Jeremiah, where it remained until the time of Josiah. For the ark of God could not be in a place where images had been introduced, and gentile custom and most abominable rite was observed. (Verse 15.) They stood in order according to the precept of David and Asaph and Heman, and Jeduthun, the king's prophets.

They were called the king's prophets because they used to sing with King David. (Verse 18.) There was no Passover like this in Israel from the days of Samuel the Prophet: for all who were found at that festival remained there for seven days: and all feasted sufficiently from the king's substance, and from those things which are mentioned above. (Verse 21.) I fight against another house: that is, against Hadad-Rimmon, son of the king Tabrimmon, who reigned in Carchemish: whom at that time, when the king Necho killed Josiah. For a great mourning was made in Megiddo: which the prophet Zechariah mentions. (Verse 22.) He would not agree to the words of Necho from the mouth of God: because he had prophesied through the prophet Jeremiah that he would go up to Carchemish, and gain the victory: which prophecy was by no means unknown to king Necho. Whence also Rabshakeh says of Sennacherib king of the Assyrians: The Lord bade me go up against this land.

Because the prophets of Israel had already prophesied this, that he would go up, which was by no means unknown to him. (Verse 25.) All the singing men and singing women, unto this present day, because it is written in the Lamentation of Jeremiah: The breath of our mouth, Christ the Lord. (Verse 27.) His works, the first and the last. He calls these "last" in this place: because he did not consult the Lord as to whether he should go forth against Necho. (Chap. XXXVI.—Verse 8.) But the rest of the acts of Jehoiakim, and his abominations which he wrought, and the things that were found in him. Among the other evils which he did, he also did this in his own body, which the Lord had forbidden, when he said: You shall not round the corners of your hair, nor make any cutting for the dead, nor imprint any figure or mark upon your bodies. These things, after he had died, were found on his body. (Verse 10.) Nebo, prophecy.

For it is the name of an idol, whom this same Nebo served. Chodonasar, "seizing the vessel, wine." (Verse 22.) In the first year of Cyrus king of the Persians, that the word of the Lord might be fulfilled, which he had spoken by the mouth of Jeremiah, the Lord stirred up the spirit of Cyrus king of the Persians, who ordered it to be proclaimed in his whole kingdom, even in writing, saying: Thus saith Cyrus king of the Persians: All the kingdoms of the earth hath the Lord the God of heaven given to me, and he hath charged me to build him a house in Jerusalem. For he had heard the prophecy of Isaiah, in which he had said: Thus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of. Ezra the scribe read this to him, and therefore he said that this command concerning all the kings of the earth was from the Lord.

These two were called by their own names in prophecy before they were born, that is, Josiah and Cyrus. Josiah, that he should destroy idols and renew the worship of God. Cyrus, that he should restore the ruins of the temple.