ADNOTATIONES IN LIBROS REGUM

95DThe Book of Kings is among us closed within four divisions, of which the two former are among the Hebrews called the book of Samuel; the two following, Malachim Ramatham, as in the Hebrew, or as some Arimathaim, whence Arimathea in the Gospel.

(I REG. II.) Until the barren woman bore very many, that is, seven. For after Samuel, three sons and three daughters [ littera habet duas]: and so seven. Some add that from one of the sons a seventh was born, who is hers as well, so that they may be seven. Thou shalt see thy rival in the temple, amid all the prosperity of Israel. Thou shalt see in thy sons: for they shall see after thee.

(I REG. III.) Heli was lying in his bed, and his eyes had grown dim and he could not see, here make the division. Afterward there follows, and the lamp of God was going out. And Samuel 96Dwas sleeping in the temple of the Lord, where the ark of God was, and the Lord called Samuel; and this before the lamp of God went out — this Samuel who was sleeping in the temple of the Lord. But as to what is said, before the lamp went out, Samuel being called by the Lord: either it is to be taken as though it were said that he called by night; or else because Samuel himself, who was not yet accustomed to speak with God, could see, while the lamp was shining, no one else in the temple except Heli. And when he had learned that Heli himself had by no means spoken, he would not doubt that this was the voice of God.

(I REG. VI.) From the walled city as far as the village which was without a wall. That he says the five cities gave five mice and five golden anuses, and afterward adds: From the walled city as far as the village which was without a wall, is to be understood thus: that 97Athe five provinces gave the five mice, and the five anuses, each province one apiece; which, although for dignity's sake the cities in particular, as the heads of the provinces, are said to have given them, yet the money was gathered not only from those who were in the cities, but also from the villages which were without a wall — that is, from the least as much as from the greatest — so that, as the danger was the danger of all, so the offering should be the offering of all together. So then all gave throughout the whole region from end to end; this is what follows: And as far as great Abel? He means the stone of which he had spoken above: Now there was there a great stone, and they cut up the wood of the cart, and set the cows upon it. This stone, then, was as it were the boundary of the land of the Philistines and of Israel, as far as which the Philistines escorted the ark of the Lord, where 97Bthe men of Bethsames too, when the ark had been received, offered holocausts. As far as this stone, therefore, all — the villages that were without a wall as much as the walled cities of the land of the Philistines — contributed money and expense for paying the due gift to the Lord; this is what is said: As far as great Abel, as far as the great stone. For the name itself too sounds "stone." For in Hebrew stone is called Abel, so that the proper name may be understood to be derived from a common word. Upon which stone they set the ark of the Lord, as was said above: Which ark was there until that day, on which, namely, the Lord struck the men of Bethsames, in the field of Josue. In which their fault too may be noted, that they did not bring it into a house, but left it outside, where it might be irreverently gazed upon by all. 97CFor the men of Cariathiarim did not do so afterward, and for that reason they were not struck. And he struck of the people seventy men, and fifty thousand of the common folk. Some think that by the seventy men are to be understood the elders and chief men of the people; so that what follows, fifty thousand of the common folk, is to be taken as though in the death of these so great a loss was suffered as there would be if fifty thousand of the common folk had been laid low. Saed in the Hebrew "of the common folk" is not found. So then they think the aforesaid is to be taken thus: He struck of the people seventy men, and fifty thousand; as if he had said. Fifty thousand and seventy he struck of the people — and these not only of the men of Bethsames, lest perhaps he should seem to have laid low not part of the people but the 97Dpeople itself, but of the whole province and region lying about the city of Bethsames. He adds the cause why they were struck, saying: Because they had seen the ark of the Lord; namely, not reverently, nor with fear, as so great a thing befitted, but rushing in boldly they had looked upon the ark of the Lord. For it had been fitting that, since they had heard that the Philistines, who were not worthy to keep back the ark of God, had been struck for their rashness in presuming, they too, mindful of their own weakness, should approach to look upon it with great reverence and fear. Since therefore they were struck for their presumption, he hints at it by naming those same men as struck. Hence it is that Oza in what follows, when he stretched out his hand to steady that same ark, was struck and perished, because when the cart had tilted 98Aand was threatening a fall, being about to bring help, he did not consider the majesty of him who presided over it.

(I REG. VII.) And it came to pass, from the day the ark of the Lord abode in Cariathiarim, the days were multiplied (for it was now the twentieth year). From that time, namely, when it entered into Cariathiarim, up to this time when Samuel says to the whole house of Israel what follows: He called the name of it, the stone of help. Therefore, that Israel is said above to have pitched camp beside the stone of help is said by anticipation — that is, in the place where afterward this stone was set and so named.

(I REG. IX.) Lest he should go up into the high place. After Silo, before the building of the temple the high places, that is, the more eminent places where sacrifice was made to God, were not censured: 98Bwhich afterward, when the place of sacrificing had been fixed, were made unlawful.

(I REG. XII.) Of the army of Asor, that is, of the army of Jabin the king, who dwelt in Asor, concerning which above, in Asoreth of the nations.

(I REG. XIII.) Saul was a son of one year when he had begun to reign, and he reigned two years over Israel. And Saul chose for himself three thousand of Israel. Some expound it thus. Saul himself, when he had begun to reign, had a son of one year; or Saul himself was a son of one year, that is, innocent and simple as a boy of one year. And for two years he reigned in that simplicity; afterward he was changed for the worse. The Hebrews say that Saul reigned for two years only, and that Samuel judged Israel for twenty years. According to this estimate 98Cit is understood thus: Saul reigned two years over Israel, who, when he had begun to reign and was a son of one year — that is, had already had one year in the kingdom — did what follows: He chose for himself three thousand of Israel. For David too afterward, according to the same manner of speaking, is called a son of thirty years; that is, having thirty years when he had begun to reign. This idiom is frequent and customary in the Hebrew, as: son of iniquity, son of peace, son of one year, son of thirty years. Jonathan struck the garrison of the Philistines which was in Gabaa, that is, their army, which was staying in that place. And when the Philistines had heard this, Saul sounded the trumpet. When Saul had learned that the Philistines had heard that Jonathan his son had struck their garrison, knowing that they would come 98Din vengeance for those who had been struck, he sounded the trumpet in all the land, saying, Let the Hebrews hear. For he sounded the trumpet for this reason, that the Hebrews might hear that the Philistines had been struck, and be roused to battle. Which was done. For all Israel heard a report of this kind, namely that Saul had struck the garrison of the Philistines — the report attributing to the king what the son had done. And so, confidence being received, Israel raised itself up against the Philistines. Therefore the people of Israel cried out, running after Saul, to the battle at Galgala. But the Hebrews crossed the Jordan. Here he calls Hebrews that part of the people which dwelt beyond the Jordan, that is, the tribe of Ruben and of Gad and the half tribe of Manasses. The rest, Israel: hence Saul also sounded the trumpet, that 99Athose far off might hear the report of the victory; and Scripture names them Hebrews distinctly, playing upon the word, because, coming to the help of the rest of Israel, they often had to cross the Jordan, since Hebrew is interpreted one crossing over.

(I REG. XV.) Moreover the triumpher in Israel will not spare, nor be bent by repentance. The Hebrew has thus: Vagham, Neza Izrahelloe Zachir, ; that is, moreover the strength of Israel will not lie. This is what he means to say: that God, who is the triumpher in Israel, because through him Israel triumphs and conquers; without the strength of Israel, that is, giving strength and fortitude to Israel; he himself will not lie, so as to change his word, as you just now attempted to make his word void, not doing what he had commanded. But he himself will not lie, 99Bbut will bring his word to effect; or else he will not spare, as though changed by some pity, so as not to fulfill what he purposed, as you earlier wished to appear, sparing men worthy of death, and making God a liar. Nor will he be bent by repentance, so as to repent of having purposed, and so be bent, and not do what he had thought to do. For neither is he a man, that he should do penance. For a man, who can will evil and can change, can do penance.

(I REG. XVI.) For before the Lord is his Christ? That is: is this man who has now been presented to you and brought before you provided by you, that he should be your Christ? And so Isai brings his seven sons before Samuel; and Samuel said to Isai: The Lord has not chosen from among these. How is it true that Isai 99Cis said to have brought his seven sons to Samuel, and Samuel testifies that none of those brought was chosen, when David is one of the seven and yet was not brought, and was chosen? Wherefore it is to be understood thus, that he brought six, that one only excepted whom he said was left over; and it is true that of the rest the Lord chose none.

(I REG. XVII.) David brought the head of the Philistine into Jerusalem. From this it appears that already at that time the habitation in Jerusalem was common both to the children of Israel and to the Jebusites: to which, as to a more excellent city, David brought the head of the Philistine for the glory of the triumph. Of what stock is this youth descended? And Abner answered, etc. How does Saul here 99Dnot know David, and ask after his lineage, when above he is read to have sent to Isai his father, saying: Send to me David thy son, who is in the pastures. David too is asserted to have come to him, and to have stood before him, and to have been beloved by him, and to have been made his armor-bearer. But it is to be noted that powerful men, set in the daily throng of people, cannot recognize all who move about them: especially those whom neither dignity of person commends, nor long association makes familiar. Since therefore David, still a boy and contemptible, and not worthy of royal familiarity, had remained with Saul but a short time, it is no wonder if he does not know that same man now, when, coming forward to so distinguished a deed, he was more carefully marked. For that earlier, in sending to Isai his father, he calls him by name, 100Ais by no means to be ascribed to acquaintance, since he calls him by that name which he had learned from the report of those who informed him. But he did not recognize him from an acquaintance of previous familiarity,

(I REG. XVIII.) And Saul set him over the men of war. He is to be understood to have done this not out of love but out of hatred, so that, thrusting himself into wars out of a desire for praise, he might perish. For he had already heard the women singing: Saul struck a thousand, and David ten thousand. And, roused to anger by this praise of David, he had begun to plot his death. And therefore it is added: Moreover, when David was returning after the Philistine had been struck, etc. This had already gone before, but it is narrated out of order. In two things thou shalt be my son-in-law. First, namely, in Merob promised, and then in Michol given.

100B(I REG. XXI.) The vessels of the young men were holy. Moreover this way is defiled, but it too shall today be sanctified in the vessels. He speaks according to the rite of the law, according to which it was unlawful that in vessels in which common food had before been placed, sanctified bread should afterward be placed. Therefore he says that the vessels of the young men, that is, of his companions, are holy, because nothing common was contained in them, to hinder their receiving sanctified food. Moreover this way, he says, is defiled; that is, we are defiled by the way, by seeing perhaps or by touching something, on account of which we ought by right, according to the custom of the law, to be forbidden the touching of holy things. But it too shall be sanctified in the vessels, that is, we shall be spared as to these things, if we have touched any unclean things. I say we shall be spared on account of the vessels which we carry clean.

100C(I REG. XXVI.) If the Lord stirs thee up against me, let him smell the sacrifice; God is appeased, if it is from his anger: I have no other counsel for this part. But if the sons of men do this, they themselves are cursed in the sight of the Lord, because they act unjustly who have cast me out, etc.

(I REG. XXIV.) He is with me many days or years. Above it was said that he was in the region of the Philistines for four months only; but now ac his to be said, that he had stayed with him many days or years — which perhaps is said for this reason, that they might the more rightly take an argument of his fidelity from the length of the time; and therefore he added years.

100D(II REG. I.) And David made a lamentation of this kind over Saul and over Jonathan his son; and he commanded that they should teach the children of Juda the bow, that is, the art of shooting; because Saul and Jonathan his son had perished by the arrows of the Philistines, so that, if war should arise anew, they might be able to defend themselves against their adversaries. As it is written in the book of the just. Some think that by the book of the just this same book is to be understood, on account of Samuel and David, of whom it principally treats. Others interpret the book of the just as the law of Moses, in which the form of justice is set before men. From which they think it may be gathered that in not a few places the art of shooting is useful, as perhaps that place in Genesis where Jacob says that he took a portion from the hand of the Amorrhite with sword and bow. Others interpret the book of the just not of just men 101Abut of judgments or precepts. As if it were said, in the book of right — so that the sense may be: he commanded that they should teach the children of Juda the bow, that this should be held as it were for a law and be observed inviolably, according to what is written in the book of right and set forth by the precept of the law. The shield of the mighty, to be pronounced in the plural; which nevertheless, expounding in the singular, he adds: the shield of Saul. A manner of speaking, when something is set forth in common, to which a particular carrying-out is to be added. This occurs in the heightening of matters, when something is narrated with strong emphasis. The shield of the mighty is cast away, the shield of Saul, as though he had not been anointed with oil. As of a worthless man, as of a man not having divine sanctification. Then there follows: From the blood of the slain, from the fat of the mighty, the arrow of Jonathan 101Bnever went back. As if he said. The arrow of Jonathan did not go back in the battles, so that, once shot, it should ever leap back empty from the blood of the mighty, from the fat of the marrowy ones; but it pierced mightily, pouring out blood and grazing the fat of the mighty whom it slew. Jonathan is slain in thy high places, O Israel. I grieve over thee, my brother Jonathan.

(II REG. V.) It was said to David by them, that is, by the Jebusites. Thou shalt not enter here, unless thou take away the blind and the lame. They set blind and lame men upon their walls, that they might say to him as he came. Thou shalt not enter here — for contempt, namely of him, as though such men were enough to repel his violence. And therefore they said to him: Thou shalt not enter here unless thou take away those, namely the blind and the lame, who have been set up to resist thee. 101CFor David had offered a reward on that day, to him, namely, who should strike the Jebusite and touch the pipes of the housetops. That is, the pipes of the channels projecting along the top of the wall from the housetops, that is, from the roofs of the houses, for leading out the water of the eaves. To him, then, who first, climbing up as far as the channels projecting from above, should enter the city, David had offered a reward — which reward, however, he does not here determine, but sets forth in the book of Paralipomenon, namely that he would make him leader of the army. Whence Joab, climbing up first, was made prince of the soldiery. From Mello, and inward. Mello was a place in the city, beginning from which to build, he built round about and inward.

101D(II REG. VII.) Thou shouldst do before the face of thy people, namely terrible things; that is, on account of thy people. For from it thou didst take the cause of doing. Whom thou hast redeemed to thyself out of Egypt. Here one must stop; then add: A nation, and its God, whereby is understood: where shall we find such a nation, and such a God of it, as thy people Israel, and as thou its God.

(II REG. XI.) She was sanctified from her uncleanness, that is, she washed herself after intercourse, or because her monthly courses had ceased on account of conception.

(II REG. XIV.) Upon me, my lord king, be the iniquity, and upon the house of my father; but let the king and his throne be innocent. As if she said: Beware lest perhaps thy promise be empty, since it does not befit thee, who art king and lord, that iniquity be found in thee, as it is in 102Ame and in the house of my father, that is, in such as I am. For the greater thou art, the more deformed is thy iniquity. Let the king remember the Lord his God, that is, let him fear the Lord his God. That they be not multiplied, that is, that he not permit to be multiplied and to rise up in manifold ways the next of kin by blood, that is, the kinsmen of the slain man, for taking vengeance; and then they will not kill my son. Let thy handmaid speak, etc. Having received assurance concerning the case which she had feigned as her own, she now brings in that by which she may compel the king by his own judgment to spare, saying: Why hast thou thought such a thing; that is, that thou hast cast out thy son for the killing of his brother, which indeed was against the people of God; because this example will be able to harm the people of God hereafter, if the people imitate it, doing likewise. Now therefore I am come, because it is good 102Bto spare and to have mercy. Therefore I have come, and I will speak to thee, the king my lord, this word which I have done concerning my son. What follows, the people being present, is found more expressly in the Hebrew: chi, chire, , that is, because they have terrified me; as if she said: because those who wished to kill my son have terrified me, therefore I have come to obtain pardon. Which nevertheless can also be fittingly understood in the earlier words, so that if the sense; I have come that I may speak the word, the people being present, that is, pressing and urging me — who demand my son for death. And thy handmaid said. I will speak to the king, if in any way the king may do the word of his handmaid; that is, if perchance he may hear me pleading for my son. And the king heard. Let therefore thy handmaid speak, that the word of my lord the king may be done, that the judgment 102Cwhich thou hast made concerning my cause thou mayest keep in thine own; because thou, like an angel of God, oughtest to be moved from the truth neither for anger which thou mayest have against anyone, nor for favor. By the health of thy soul, my lord king, it is neither to the right nor to the left; that is, nothing of all that thou hast spoken deviates anywhere, but that it is as thou sayest, namely that the hand of Joab is with me. Thou art wise in all these things, so as to understand all: that is, what is expedient to be done in all the things that are to be done upon the earth. It is a winning of favor, that he may attend, as a wise man, to what is to be done.

(II REG. XV.) Carrying the ark of the covenant of the Lord, and they set down the ark of God. Some think the ark of the Lord was set down for this reason, that David might consult the Lord. 102DBut because he then was unwilling to answer him, therefore David said to Sadoc: Carry back the ark of God into the city, namely Jerusalem. Others think it was set down that it might await the people passing over. Whence it is that there follows: Abiathar went up, that is, he stood apart in a more eminent place, waiting until all the people should be gathered.

(II REG. XVII.) He went in to Abigail the daughter of Naas. Naas is the same as Isai and Jesse, the father of David.

(II REG. XXI.) From the beginning of the harvest until, water dropped upon them. Note that in those regions, in summer, especially at the time of harvest, neither do thunders sound nor do rains fall, until about the Kalends of September. And there was again a battle of the Philistines against Israel; and David went down, etc. She whom in 103Athis place Scripture names Arepham [Arafam] is believed to have been Orpha the Moabitess, the daughter-in-law of Noemi, the companion of Ruth, from whose offspring were born these four giants, who here are said to have fallen by the hand of David and of his servants. But Scripture goes back over earlier matters, recalling those wars perhaps in another order than that in which they were done. In the first, Abisai the son of Sarvia killed Jesbidenob; in the second, Sobochai killed Sephi [Zap]; in the third, David, who here is called Adeodatus, because he was given by God for the deliverance of Israel, and son of the forest, because he was taken from the pastures and the forest, and the weaver of many colors, because with manifold beauty he adorned the worship of God in psalms and canticles: and the Bethlehemite, on account of his native place. David himself, namely, killed Goliath the Gethite. Which war seems to have been the first, 103Balthough here it is recalled as the third. In the fourth, Jonathan killed a man having six fingers on each of his hands and feet, who likewise was of the stock of Arepha [Arafa].

(II REG. XXIII.) These are the last words which David spoke. These, namely, which have been said above, or these which follow: David the son of Isai said, — after the manner of the Scriptures he speaks of himself as of another: The man said, to whom it was appointed concerning the Christ of the God of Jacob, that is, to whom the grace or the office was granted concerning the Christ of the God of Jacob; namely, that he should be the Christ of the God of Jacob. In the Hebrew it is thus: The man said, raised up over the Christ of the God of Jacob, that is, the man who is the Christ of the God of Jacob; whom the God of Jacob himself raised on high, that is, exalted, that he might be higher than all. The excellent psalmist or psalm-singer in 103CIsrael. What did he say? This, namely: The Spirit of the Lord has spoken through me, and his word through my tongue: the God of Israel said to me, and the strong one of Israel spoke to me. What did he say to me? This, namely, that he who is just ought to be the ruler of men. Yet so that the ruler be in the fear of God; that he so rule by justice the men beneath him that he always subject himself by fear to God above him. Or he said this to me, that the ruler of men who is just, and a ruler in the fear of God, glows red and springs up. This he said to me, that I might know how I ought to preside and how to be subject; and through this I have been made splendid. As the light of the dawn which glows red brightly, without cloud, in the morning when the sun rises; and I have been made to spring up, as by rains, 103Dthat is, as by the watering of rains the grass springs up from the earth. Which nevertheless was not done by my merits: because with God, whose is the whole world, my whole house is not, that is, my family and my offspring, that he should enter an everlasting covenant with me, so firm in all things and fortified — had not his grace done this. From which grace is all my salvation and all my will., that is, whatever I will and desire is given and fulfilled through it, and there is not anything about me or belonging to me which does not spring up and prosper. But the transgressors, such as Saul was, shall all be plucked up like thorns, since they are unworthy to remain in the field of God, because thorns are not taken away with hands, since they are intractable and by rebellion prick those who touch them. And if anyone shall wish to touch them, namely by rebuking and 104Achastising, he shall be armed with iron and with lanced wood. The shaft is the wood, the lance the iron; as if he said. Indeed, whoever shall have wished to rage against them will use not words alone, by which they may be instructed, but vengeance, that they may be rooted out; so that, rooted out, they may be burned with fire, namely unquenchable, to be consumed unto nothing. But note that by wood a beating is made, by iron a cutting; lanced wood, therefore, is a vengeance not only torturing but exterminating. These are the names of the mighty men of David. Here he enumerates those who in David's army were excelling in strength; among whom he numbers David himself also, because it would not be the perfect glory of a king to have mighty soldiers unless he himself too were mighty. On which account he sets him before all the rest, as mightier than the mighty, so that even their commendation may pass over to his glory. But he numbers 104Bfirst three apart by themselves, as more excellent than all, among whom he puts David first, and puts him first and as chief; Eleazar second; Semmaa third. These are the first three. Then he sets down three others and sets forth their valor, that, bursting through the midst of the enemy's camp, they brought water from the cistern which was in Bethlehem; whom nevertheless, although they shone out as distinguished among the other thirty, he testifies are by no means to be made equal to the first three. Then he numbers the rest, and in sum thirty-six, and with Urias thirty-seven, who are these.

[The names in this list are missing from the digitized text this edition is built on, which transcribed the numbering and left the name beside each number empty. The loss is the digitization's, not Migne's: his plate carries the names, and entries 27–31 below survive here only because they happen to be set as a table rather than as a list. Recovering the rest requires the printed plate at PL 175, cols. 0104B–0105A. Nothing has been supplied.]

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David, first of the first mighty men | 27 Eleazar | 28 Semmaa 3. These are the first. | 29 Abisai, first of the second mighty men | 30 Banaias | 31

Joab is not numbered, either for this reason, that he was the chief of the others and well known, or on account of the death of Abner and Amasa.

David sitting in the chair. Behold the mastership, deservedly, because he is most wise. He is like the most tender little worm of the wood. The little worm of the wood, in itself tender and soft, bores through hard wood. When it is touched, nothing is softer than it; when it touches, nothing is harder. In that, therefore, he is called most tender, humility and meekness are noted; in that he is called the little worm of the wood, 105Bstrength is signified. David, when he was being hurt, nothing more meek; when he wished to hurt, nothing more fierce. Three principal virtues: wisdom, humility, strength. All these none of the others could have, save he alone, in whom the Spirit of God was directed. These three are followed by three that are as it were images of the others: discipline, of wisdom; meekness, of humility; constancy, of strength. But these second three, three last ones following, imitate perversely. Discipline, hypocrisy; meekness, sloth; constancy, obstinacy. David sitting in the chair, who killed eight hundred at one onset. Where this was done we do not read, save so far as it is here recalled. In the Hebrew it is thus: Eight hundred at one time. Which can be understood thus, as if he said: 105CDavid is compared to the little worm of the wood on account of his strength, by which he penetrates all things and nothing can resist him — so much so that he can rush upon eight hundred at one time, and conquer. After him Eleazar, second, namely, in strength after David. Among the three mighty men who were with David when the Philistines reproached Israel, namely with cowardice, and that they could not resist them: and they were gathered together — the Philistines themselves — thither (where David was) for battle. The Jews say that this was done in the same place where Goliath reproached the ranks of Israel. We read nothing else save so much as is here said: And after him Semmaa the son of Age of Arari. And the Philistines were gathered together in a garrison. This does not seem to cohere; but it is to be read thus: After him, Semmaa. And he likewise struck the Philistines, and 105Dwhere he adds: because the Philistines were gathered together in a garrison; that is, in a place where, the camp having been pitched, they stood and stayed. And when the people of Israel had fled from the face of the Philistines, he stood in the midst of the field; that is, in the plain from which the people had fled: and he protected it, that is, defended it, namely the field, so that he might hold it, the enemy being put to flight or laid low. Moreover, and before; namely in another battle which had been fought before this. Three mighty men had gone down, who were chief among the thirty [non adnumerato Uria] that is, more excellent than the other thirty. And they had come at the time of harvest to David in the cave of Odollam. Of all these things which are said we can have no other knowledge, save so far as we conjecture from those things which are recalled in this place. He struck two lions of Moab. In the Hebrew it is read more plainly 106Atwo princes of Moab. And he went down and struck a lion in the midst of a cistern. Great boldness, to go down alone to attack so fierce a beast. Nevertheless as far as the three, namely those named first, he had not attained, so as to be equal to them. And David made him his privy counselor, that is, his adviser, of the secret, — either it is to be taken for a single word, or of the secret, that is, from the secret, as if he said: he made him his counselor concerning secret matters, or in secret matters.

(II REG. XXIV). And the fury of the Lord was added. He added this to the scourges mentioned above, that is, this wrath. And the Lord himself stirred up, he stirred up David against them, that is, to do what would be contrary to them; David, I say, saying to Joab: Go, number Israel, which is what follows: The king said to Joab. But the heart of 106BDavid struck him, that is, his conscience gnawed at him for what he had done.

(III REG. VI). And he made in the temple oblique windows, that is, arched above, or oblique throughout, that is, wider within for the sake of light. Upon the walls, that is, outside against the walls, he made floors like upper stories round about in a threefold order — the lowest narrower, the middle wider, the highest widest — so that the columns by which the upper parts were supported should not touch the lower floors, but should each rise from the bottom outside. These floors were as it were side-chambers clinging to the wall on the outside. But the beams by which those floors were supported he set in the house round 106Cabout, that is, he joined them to the house — round about, however, on the outside, namely, so that they should not cling to the walls of the temple, that is, that they should not be fixed into the walls, because a certain projection made in the wall itself round about received them and carried them at that end by which they touched the wall, while at the other end they leaned upon columns. Or it can be understood of beams within the house, arranged in the same manner. He also covered the house with panels of cedar. He made the roof of the house flat, after the manner of the region, just as the floors outside. In the roof of the house, then, he set panels of cedar, and he covered the house with timbers, and the pavement with boards of fir. And he built floors of cedar of twenty cubits; twenty cubits out of the sixty which were in the length of the house he set apart in the hinder part of the house, that 106Dis, the western, because the entrance was toward the east. And in that part likewise, building floors of cedar from the pavement upward, he made of that same part the house of the oracle into the Holy of holies, that is, to this end, that it should itself be the Holy of holies; that house, I say, the inner one, because no entrance lay open to it except through the others. Moreover the temple itself was of forty cubits before the doors of the oracle. For from the doors of the oracle to the eastern gate there were forty cubits; the whole of which was called the holy place. And its joinings, he calls joinings the places where the floors were joined. But the oracle in the midst of the house, that is, within the house, he had made in the inner part, that is, the part more remote from the entrance. Moreover the oracle itself had twenty cubits of length, and twenty cubits of breadth, and twenty 107Acubits of height. From this it is plain that the oracle was lower than the rest of the house by twenty cubits. But he also clothed the altar with cedar. This is the altar of incense, which stood before the oracle, that is, the Holy of holies. But he also covered the whole altar of the oracle with gold. It is the same which above he covered with cedar; now with gold — the one which stood before the oracle. One wing of the cherub was of five cubits, it must be understood, was wide, and the other of five, so that from the top, that is, the extremity, of the one to the top of the other, crosswise, namely, there should be ten cubits, the breadth equal to the height. For the body of the cherub was held between the spreading of the wings. And he set the cherubim in the midst of the inner temple, that is, of the oracle, with their faces turned toward the east, upon the propitiatory set before them. So that the one with 107Bone wing touched the southern wall, the other with one wing the northern, and they joined the remaining two to each other in the middle of the oracle so great would the extension of the wings be as was the breadth of the oracle. And he made in them, namely in the walls, cherubim, — he carved other figures of cherubim in various places upon the walls; and palms of hands, and other various figures. At the entrance of the oracle he made two small doors, as he afterward determines. Two doors of fir wood on either side, namely one here, the other there. And each door was double, that is, having two leaves; and holding one another, because the leaves, joined together against a post set in the middle, were opened. And he built the inner court, which was girt about by the outer. Three rows being disposed in the wall, three of polished stones and one of beams of cedar.

107C(III REG. VII.) He also built the house of the forest of Libanus. On account of the immensity and the multitude of the work the house is compared to a forest; or because the material was taken from it. He made four walks among the cedar columns, and he clothed the whole vaulted chamber with cedar boards, which was supported by forty-five columns. And one row had fifteen columns. According to this arrangement there were three rows of columns within; and four walks, that is, intervals. And among the columns, from the wall to the first row, one interval; from the first to the second, another; from the second to the third, another; from the third likewise to the wall, again another. In the Hebrew it stands: Cedar boards above the rows 107Dof columns, forty-five. Fifteen, one row. Which can be understood thus, that we should say there were not forty-five columns but boards, that is, forty-five planks, of which the boarding was framed; and three rows in the boarding, each of which contained fifteen planks. This is what he says, the cooperatura three rows — "had" is understood — looking one toward another three times. In those rows the several planks of the one row looked upon the several planks of the other row set opposite; so that one was joined to another three times, that is, three in each row were connected with three others of the other row set opposite, the ends of the one being inserted into the other. And upon the columns four-cornered beams equal in all. In 108Athe Hebrew this stands thus. And all the doors and posts four-cornered, one over against the other. But that he here says four-cornered doors, that is, not round above, is perhaps said by way of comparison with those which were at the entrance of the oracle, formed in this way. And he made a porch of columns, that is, a porch in which he likewise set columns, which porch was long, of fifty cubits, according to the breadth of the house: and another porch in the face of the greater porch, that is, before the greater porch. Also the porch of the throne, in which he made the judgment seat. The throne is of him who reigns, the judgment seat of him who judges; and it is a little chamber in which one sits to give judgment, apart for dictating the sentence, or openly for pronouncing it. Sawn both within and without, that is, cut and polished on both surfaces 108Bof the wall. And outside as far as the greater court, such work being extended thither. The greater court is outside, the lesser court within. Moreover also in the inner court of the house of the Lord, and in the porch of the house of the Lord, such work was made. But that in the structure of the walls, through various rows, he set now squared or polished stones, now cedars, that is, imperishable timbers, was done for this reason, that the very variety of the structure might become more pleasing and more seemly. But the courts of the house of the Lord were one thing, those of the king's house another, whether outer or inner. And he fashioned, that is, skillfully composed or formed, two columns of brass, that is, cast of brass. These columns were made not for carrying the fabric but for adornment, and 108Cwere set up in the porch of the temple. Of a height of eighteen cubits; in circuit, of twelve cubits, that is, what is meant by a line of twelve cubits went round each column; this was the measure of the roundness. If it were girded with a line of twelve cubits, the line would go round it and embrace its whole roundness. Or the circuit of the column, according to the drawing of the lines, was of twelve cubits; or a line of cast work drawn about it went round it, of twelve cubits. The capitals set upon the tops of the columns were great, each of a height of five cubits, whose work and making is described thus. Each capital was of cast work, as it were after the manner of a net and of chains woven together with one another in wondrous workmanship. As appears from this description, those 108Dcapitals were cast not solid but pierced through on every side, so that their connections might express, inwardly and outwardly, the form of a net. Which connections and interweavings were varied in seven ways from the bottom upward in the circuit of the capital; which seven ways the seven rows mark. Then two rows of pomegranates went round the capital in a circuit, so that the pomegranates themselves, hanging outside, might seem as it were to cover the little nets of the capitals, that is, the capitals themselves, which were upon the tops of the columns. But these capitals, which were upon the tops of the columns, were fashioned as with the work of a lily, that is, on those same capitals, along with the pomegranates, a likeness of the leaves of a lily was made above upon them. What follows, In the porch of four cubits, is obscure. And perhaps 109Ait can be understood thus: that those capitals were not round above, after the likeness of the columns upon which they were set, but four-cornered, having four cubits on each side. What therefore he says, In the porch of four cubits, is not so to be read that the porch itself be said to have had four cubits, but rather that those capitals, having four cubits, were fashioned in the porch. And again other capitals on the top of the columns above, according to the measure of the column, over against the little nets. Whether these second capitals were set upon the former or set beside them, the letter does not sufficiently make plain. He also made a molten sea. He means a great laver, molten of brass, round above, of thirty cubits in circuit, ten across. That he says a little cord of thirty 109Bcubits girded the laver is either to be taken thus, that simply the quantity of the circuit is signified, since it could be encircled with a rope of such length; or understand by the cord a brazen collar cast from the same work in the likeness of a cord, encircling the sea itself. A carving beneath the brim went round it for ten cubits. How could it go round for ten cubits, when it has been said that the circuit itself was of thirty cubits? Did it not go round the whole, but only ten cubits of that circuit were carved. Or did the circuit narrow downward beneath the brim, so that beneath the brim it could be encircled by ten cubits, where the carving was in a circuit in two rows about the lower part of the laver, where it touched the twelve oxen cast of brass upon which it had been set. 109CFor so it seems, that the base of the laver is signified as four-cornered, of ten cubits on each side, on which were two rows of histriatarum carvings, twelve hobus set beneath; upon which the sea itself was founded. But the thickness of the laver, that is, its density, was of three inches: the laver held two thousand bates, and three thousand measures. An equal quantity in an unlike number. For they are worth the same; or if it is read of the same measure, two thousand bates in dry goods heaped up are as much as three thousand in liquids level. For a heaped measure contains the whole of a level one and the half of it. And he made ten brazen bases. These bases are prepared not for the sea but for the other lavers, upon which they were severally 109Dset. The work of the bases itself was of graven work; that is, the bases were made with graven work. And carvings between the joinings, and between the little crowns and the plaitings: lions, and oxen, and cherubim; and between the joinings likewise; and beneath the lions and oxen, as it were thongs of brass hanging down. The description is obscure, nor is it easily recognized what is to be understood. But it seems to signify that on those bases, along each side, there were various rows of carvings, and that where those rows or lines were joined there were various sulpturae drawn out in a line, making a discretationem between row and row. But the rows themselves, like certain little plots lying open between line and line, had circles carved in the likeness of crowns and plaitings, of which some contained lions, some oxen, some cherubim. And between 110Athe joinings likewise above — where above? Perhaps he means to say this, that carvings of this kind were not made throughout, but above and below on the sides of the bases, as it were certain borders and carvings. And beneath the lions and oxen, as it were thongs of brass hanging down. And four wheels for each base, and axles of brass, and little shoulder-pieces raised on four sides, as it were for holding together the bases set upon the wheels, and the laver set upon the bases. The mouth of the laver too was within. He seems to say this, that from the bottom of the laver, within, as it were a round pipe rising on high was held at a cubit and a half, of which height a certain cubit projected above the laver. But the half cubit was within the depth of the laver. At the top of which pipe was the mouth of the laver itself, through which 110Bthe waters went out. But in the corners of the columns, that is, of the bases, there were various chasings; and the middle spaces between the columns, that is, those which were between the corners, were four-cornered and not round. These are the flat sides of the bases, which he calls four-cornered intercolumniations, because they appeared above four little numbers raised at the four corners. But at the top of the base, that is, the base itself at its top was of one cubit and a half, that it might fittingly carry the laver set upon it. He also carved on those plates which were of brass, and in the corners; perhaps he means the little shoulder-pieces, which were at the corners of the columns, on which likewise carvings were made. But he set the sea at the right side of the temple, over against the east toward the south, that is, in the corner where the eastern and the southern wall 110Cof the house were joined. Two columns, and two little cords of the capitals upon the capitals of the columns. In the Hebrew it is thus: Two columns and crowns upon the heads of the columns, and two little nets. By the crowns upon the heads of the columns someone might perhaps understand that nothing else is signified than the round capitals themselves, set upon the columns. But because he named little cords, he seems to have meant something else, which nevertheless is not sufficiently plain unless we say that on those capitals a carving was made after the manner of a crown, or of a rope drawn about and encircling.

(III REG. VIII.) The cherubim spread their wings over the place of the ark, and covered the ark and its staves from above. And when the staves projected, and their tops appeared 110Doutside the Sanctuary before the oracle, they did not appear farther outside, that is, since they reached forward only so far that, coming as far as the veil, they touched the veil itself and pressed a little against it, so that through the veil their heads could be marked by those who stood outside; yet they did not pierce the veil, nor project outside beyond the veil. If a man shall have sinned against his neighbor, namely in this way, if he shall have some oath by which he is held bound; that is, if he is astrictuo against his neighbor by some oath and does not keep what he swore, and, being compelled by him to whom he swore, let him come before thy altar into thy house, that he may clear himself by the testimony of the present Godhead; if he shall deny before thee the oath which he made to his neighbor secretly 111Aconcerning any matter whatsoever, and has not so revered thy presence as to refrain from lying: Thou shalt hear in heaven, that is, thou shalt know and understand the deceit of him who defrauds, and thou shalt do this, namely, thou shalt judge thy servants, not according to that which he lies to men, but according to what thou knowest, from whom what is true cannot be hidden: Condemning the wicked, and justifying the just.

(III REG. IX.) He called them the land of Chabul, that is, marshy or fenny, on account of the meanness of the gift.

(III REG. X.) In the house of the forest of Libanus, because perhaps the material was taken from Libanus.

(III REG. XI.) He built Mello, and caoequavit the chasm of the city of David his father, building Mello, that 111Bis, that place, namely the lower part of the city — he leveled it, which before was a chasm and as it were the bilge of the city of David his father: That it might be equal, namely, to the more eminent part of the city; wherein he seemed to do injury to his father, leveling the basest and most abject things with his highest works. In the Hebrew it stands thus: He built Mello and closed the opening of the city of David his father; which can be understood thus, that he built Mello and raised it on high, and by this closed the outlet which before was in the city of David his father: building this structure over against the gate of the city. In the book of the words of Solomon — this is not found among us, just as neither is the book of the words of the kings of Israel or of Juda.

111C(III REG. XII.) He went up upon the altar. It is so said, as though he went up to the altar. He went up that he might set incense upon the altar, or something else in this manner.

(III REG. XIV.) Thou hast cast me behind thy body, that is, thou hast despised me.

(III REG. XVIII.) He repaired the altar of the Lord which had been destroyed, and built an altar of stones in the name of the Lord. It is as though he said: He cleansed the place where before the altar had been destroyed, and built another, a new one.

(III REG. XIX.) Every mouth which has not adored him, kissing the hand, namely of Baal. In the Hebrew it stands thus: All the mouth which has not kissed him. He notes the manner of veneration in the bending of the knees and the kiss of the mouth.

111D(III REG. XX.) All the things for which thou didst send to me thy servant at the first I will do; but this thing I cannot do. It is as though he said: what was at the beginning of thy petition, concerning the giving of silver and gold, I will do; but this thing, that is, that I should give also wives and sons, I cannot do. Who shall begin the battle? And he said: Thou; lest what he had said before should seem contrary, namely that the victory was to be obtained by the footmen of the princes of the provinces. But now I wish the king himself to begin the fight. For it is so said, that he should not await the assault of the enemy, but that he himself, that is, his own men, should begin the battle; or he himself will begin, leading out the whole army; and then the footmen of the princes 112Aof the provinces will obtain the victory. This is what follows: And the servants went out in the first rank. When therefore the king began the battle with all his men, these, going before, obtained the victory.

(III REG. XXI.) Proclaim a fast and make Naboth sit, etc. She wishes the work of malice to be begun religiously, so that by the devotion of a fast the cruelty of a murder may be covered. Naboth blessed God and the king. It is irony, as though he cursed the king, and through him God, whose minister he is. Thou hast moreover killed and taken possession. And after these things thou wilt add. In the Hebrew it is thus: Thou hast killed, and after these things wilt thou inherit? under interrogation, as if he should say: Is it not enough for thee to have killed a man, unless thou possess his inheritance as well? In this place, etc. How was it said to Achab: In this place in which the dogs licked 112Bthe blood of Naboth, they shall lap thy blood also; whereas the blood of Naboth was shed in Jezrael, but the dogs licked the blood of Achab beside the pool of Samaria? But it was said, in this place, that is, in such a place — as though shed as basely as thou didst shed the blood of Naboth.

(IV REG. III.) Make the bed of this torrent ditches and ditches. Or, as others think it should be said, many ditches — that is, the dry bed of this torrent, which is now dried up, he digs higher, or rather deeper, and in many places, that it may be able to receive in abundance the waters that come upon it.

(IV REG. V.) And Naaman said, as thou wilt. Be it done, namely, thy will. Behold, I ask no more that thou receive 112Cwhat is mine; but nevertheless I beseech that thou grant what is thine. Grant to me thy servant, that from this holy earth, in which the true God is adored, I may take and carry with me the burden of two mules. But why he wished to carry the earth he adds. For thy servant will no more offer holocaust or victim to strange gods, but to the Lord. He still wished, therefore, to carry earth, that from it, in his own land, he might make an altar to the Lord, on which he might sacrifice. He went therefore from him at a chosen time. He seems to have been deceived by the ambiguity of the word, between a space of land and a time. For in the Hebrew it sounds more expressly thus: He went therefore from him as it were at some time by a space of land; and so it is fittingly added: And Giezi the boy said, that is, the attendant, of the man of God, — like it is what is read in Genesis: 112DAnd it was springtime, and I was entering Ephratha (Gen. XLVIII). In the Hebrew it sounds more expressly: And still a space of land — "remained" is understood: And I was entering Ephratha.

(IV REG. VI.) The fourth part of a cadus of doves' dung. A cadus is a measure. They think the doves' dung was snatched up by the hungry for this reason, that the grains carried from afar by the doves, perhaps mixed with the dung and picked out, might furnish some refreshment to the famished.

(IV REG. VIII.) And when the next day had come, he took a coverlet and poured water upon it, or poured it with water, that is, drenched it — that is, he took a cloth and moistened it in water and spread it over his face. Hazael himself took the cloth, and when it was moistened spread it over 113Athe face of his lord, namely to cool his face, because he was burning with heat. In the Hebrew it is said more expressly: He spread it over his own face, so that it may be understood that not Hazael, but Benadab himself, moistened the cloth and, for coolness, spread it over his own face. Which nevertheless could avail nothing, because he died. And when he was dead, Hazael reigned in his stead.

(IV REG. XIII.) But Joachaz besought the face of the Lord, and he heard him, and the Lord gave a savior to Israel. Namely Joam his son, because he afterward delivered Israel from the hand of the king of Syria.

(IV REG. XVI.) Also the Musach of the Sabbath. It signifies a roof or a covering, where on the Sabbath the king had been accustomed to sit beside the temple. This Musach, therefore, and 113Bthe king's entry, that is, the porch through which he entered, set on the outside, he turned into the temple of the Lord, for fear of the king of the Assyrians.

(IV REG. XIX.) Hast thou not heard what I have done from the beginning? that is, how of old I drowned Pharao and 114Athe Egyptians pursuing my people? From ancient days I formed it, that is, in ancient days I wrought it, that is, that vengeance. And now I have brought it, that is, now again I wish to recall it as an example, that I may execute the like upon thee. But to thee, Ezechias, this shall be the sign. This, namely, that I shall lay low thy enemy and drive him back; this shall be the sign of the propitiation that follows, namely that I shall make the land laid waste by him spring up manifoldly after his departure, so that my afflicted people may be relieved by abundance. Therefore this year eat what thou shalt find. That is, be content with that which thou shalt be able to have, so that, if anything be lacking, thou mayest bear it patiently. And if thou hast not what thou mayest sow, fear not. In the second year the shoots springing up of themselves shall be multiplied; so much that the abundance 114Bof the crops may suffice both for present sustenance and for future seed. Therefore, In the third year sow. Moreover, that this shall come to pass thou shalt be able to know from this, that I shall drive back and destroy the king of the Assyrians, who now threatens thee.