{"slug":"khazarzar-john-chrysostom-synopsis-scripturae-sacrae","id":"greek:khazarzar:khazarzar-john-chrysostom-synopsis-scripturae-sacrae","title":"Synopsis scripturae sacrae","title_source":"Synopsis scripturae sacrae","author":"John Chrysostom","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:14:57Z","cost_usd":0.017283},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-synopsis-scripturae-sacrae","work_id":"khazarzar-john-chrysostom-synopsis-scripturae-sacrae","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":141,"english_words":40224,"coptic_letters":0,"source_letters":159654,"commentary_units":0,"commentary_kinds":0,"derived_notes":12,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-synopsis-scripturae-sacrae","status":"pass","blocking":[],"warnings":[],"stats":{"passages":141,"translated":141,"commentary_passages":0,"commentary_units":0,"english_words":40224,"source_letters":159564,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 141 narrative."},{"kind":"caution","severity":"caution","text":"11 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":141},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΣΥΝΟΨΙΣ Τῆς Παλαιᾶς τε καὶ Καινῆς, ὡς ἐν τάξει ὑπομνηστικοῦ. ΠΡΟΘΕΩΡΙΑ.\n\nΚαινὴ λέγεται ἀπὸ τοῦ χρόνου καὶ ἀπὸ τῆς φύσεως τῶν ἐν αὐτῇ γενομένων, ὅτι πάντα ἀνεκαινίσθη, καὶ πρῶτον ἄνθρωπος, δι' ὃν τὰ πάντα. Ἵνα δὲ μή τις λέγῃ· Ὁ οὐρανὸς ὁ αὐτὸς, ἡ γῆ, καὶ τὸ κυριώτατον ἁπάντων ἄνθρωπος· καὶ (λ. καινὸς) νόμος ἐδόθη, καιναὶ ἐντολαὶ, καινὴ ἡ χάρις διὰ τοῦ λουτροῦ, καινὸς ἄνθρωπος, καιναὶ ἐπαγγελίαι. Οὐκέτι γὰρ γῆ καὶ τὰ ἀπὸ τῆς γῆς· ἀλλ' οὐρανὸς, καὶ τὰ ἐν οὐρανοῖς. Καινὰ τὰ μυστήρια. Οὐκέτι γὰρ ἐκεῖνα τὰ σωματικὰ, πρόβατον καὶ αἷμα, καὶ κνίσσα, καὶ κόπρος, ἀλλ' ἡ λογικὴ καὶ ἐνάρετος λατρεία, τὰ παραγγέλματα καινὰ, ξύλον εἰς οὐρανοὺς ἀνάγον καὶ ὑψηλοὺς ἐργαζόμενον. Σκοπὸς δὴ ἑκατέρωθεν τῶν Διαθηκῶν εἷς, τῶν ἀνθρώπων ἡ διόρθωσις. Καὶ τί δεῖ θαυμάζειν περὶ τῆς Γραφῆς, ὅπου γε καὶ τῆς κτίσεως αὐτῆς ἡ χρεία διὰ τοῦτον; Καὶ γὰρ οὐρανὸν μέγαν δι' αὐτὸν ἐποίησε, καὶ γῆν εὐθεῖαν, καὶ θάλασσαν ὑπὲρ τὴν χρείαν, ἵνα ἀπὸ τοῦ μεγέθους τῶν γενομένων θαυμάσαντες τὸν Δημιουργὸν, εἰς θεογνωσίαν ἔλθωσι. Καὶ ταῦτα οὖν διὰ τοῦτον γέγονεν. Ἐπεὶ οὖν σκοπὸς εἷς τῆς Παλαιᾶς καὶ τῆς Καινῆς, ἀναγκαῖον εἶναι ἐνόμισεν ὁ Μωϋσῆς καὶ ἱστορίας ἀναγράψαι παλαιάς· οὐ κατὰ τὴν ἔξωθεν ἀκολουθίαν· ἐκεῖνοι μὲν γὰρ ἱστορίας γράφουσιν ἁπλῶς, ὥστε πραγμάτων διηγήσεις ποιεῖσθαι, καὶ πολέμους καὶ μάχας εἰς μέσον ἀγαγεῖν, καὶ καρπώσασθαι δόξαν ἀπὸ τῶν γραμμάτων. Ὁ δὲ νομοθέτης οὐχ οὕτως·","english":"OF OUR FATHER AMONG THE SAINTS, JOHN CHRYSOSTOM, A SYNOPSIS Of the Old and New [Testaments], arranged as a memorandum. PREFACE.\n\nIt is called New both from the time and from the nature of the things that came to be in it, because all things were made new, and first of all man, for whose sake all things exist. And lest anyone should say: \"The heaven is the same, the earth the same, and—most important of all—man the same\"; yet a new law was given, new commandments, new grace through the washing, a new man, new promises. For no longer are there earth and the things from the earth, but heaven and the things in the heavens. New are the mysteries. For no longer are those fleshly things—a sheep and blood, and the fat-smoke, and dung—but the rational and virtuous worship; the commandments are new, a wood that leads up to the heavens and makes men lofty. The goal, then, of both Testaments is one: the correction of men. And why should one marvel concerning the Scripture, when even the use of creation itself exists for this man's sake? For He made the great heaven for his sake, and the earth straight, and the sea beyond his need, so that from the greatness of the things made they might marvel at the Creator and come to the knowledge of God. These things, then, came to be for his sake. Since, therefore, the goal of the Old and the New is one, Moses thought it necessary also to record ancient histories—not according to the outward sequence; for those [other writers] write histories simply, so as to make narrations of events and to bring wars and battles into the open, and to reap glory from their writings. But the lawgiver does not do so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"ἀλλὰ πάντοτε ἱστορίας ἀναγράφει ἀνδρῶν μεγάλων κατωρθωκότων, ὥστε τοῖς μετὰ ταῦτα τῶν ἐκείνοις βεβιωμένων τὴν διήγησιν γενέσθαι διδασκαλίας ἀγαθῆς ὑπόθεσιν. Διὰ δὴ τοῦτο οὐ μόνον τοὺς κατωρθωκότας εἰς μέσον ἄγει, ἀλλὰ καὶ τοὺς ἡμαρτηκότας, ἵνα τοὺς μὲν ζηλώσωμεν, τοὺς δὲ ἐκφύγωμεν, καὶ ἑκατέρωθεν ὀρθωθῇ τὰ τῆς ἀρετῆς καὶ τὰ τῆς ἐπιμελείας. Μὴ τοίνυν νομιζέτω τις ξένον εἶναι νομοθέτου τὸ παλαιὰς ἱστορίας διηγεῖσθαι καὶ νόμους ἀναγράφειν. Ὅπερ γὰρ ἰσχύει νόμος, τοῦτο καὶ ἡ διήγησις τοῦ βίου τῶν ἁγίων. Ἔστι τοίνυν τῆς Παλαιᾶς τὸ μὲν ἱστορικὸν, ὡς ἡ Ὀκτάτευχος· ἡ μὲν Γένεσις τὰ περὶ τῆς δημιουργίας διηγουμένη, καὶ τὰ περὶ τοῦ βίου τῶν εὐηρεστηκότων Θεῷ· ἡ δὲ Ἔξοδος τὴν ἀπαλλαγὴν τῶν Ἰουδαίων τὴνἐξ Αἰγύπτου, τὴν παράδοξον ἐκείνην, καὶ τὴν τῆς ἐρήμου διατριβὴν, καὶ τὴν τοῦ νόμου δόσιν· τὸ δὲ Λευιτικὸν τὰ περὶ θυσιῶν καὶ ἱερουργίας· ἡ γὰρ τοῦ Λευὶ φυλὴ αὕτη ἦν ἡ τὴν ἱερωσύνην κεκληρωμένη, καὶ ἀπὸ τοῦ ὀνόματος τῆς φυλῆς τὴν προσηγορίαν ἔλαχε τὸ βιβλίον. Μετ' ἐκεῖνο οἱ Ἀριθμοί· μετὰ γὰρ τὸ ἐξελθεῖν ἐξ Αἰγύπτου, ἐκέλευσεν ὁ Θεὸς ἀριθμηθῆναι τὸν δῆμον τῶν Ἰουδαίων, καὶ ἦσαν ἑξακόσιαι χιλιάδες, ἀφ' ἑνὸς ἀνθρώπου τοῦ Ἀβραὰμ γενόμεναι. Εἶτα μετ' ἐκεῖνο τὸ Δευτερονόμιον· τὸν γὰρ νόμον ἐκ δευτέρου ἡρμήνευσεν αὐτοῖς ὁ Μωϋσῆς. Εἶτα μετ' ἐκεῖνο Ἰησοῦς ὁ τοῦ Ναυῆ· οὗτος γὰρ μετὰ τὸν Μωϋσέα γενόμενος αὐτῶν δημαγωγὸς, εἴς τε τὴν γῆν τῆς ἐπαγγελίας εἰσήγαγε, καὶ τὴν γῆν διένειμε κατὰ κλήρους ταῖς δώδεκα φυλαῖς. Μετ' ἐκεῖνον οἱ Κριταί·","english":"but it always records the histories of great men who succeeded, so that the narrative of what was lived by them should become for those after these things a foundation of good teaching. For this reason it brings into the middle not only those who succeeded but also those who sinned, so that we may emulate the one and avoid the other, and from both sides the things of virtue and the things of diligence may be set straight. Let no one, then, think it foreign to a lawgiver to narrate ancient histories and to record laws. For what the law avails, the narrative of the life of the saints also avails. Of the Old [Testament], then, there is the historical part, as the Octateuch: Genesis narrating the things concerning creation, and the things concerning the life of those who pleased God; and Exodus, the departure of the Jews from Egypt, that paradoxical one, and the sojourn in the desert, and the giving of the law; and Leviticus, the things concerning sacrifices and priestly service; for the tribe of Levi was this which had obtained the priesthood by lot, and the book received its name from the name of the tribe. After that, Numbers; for after they came out of Egypt, God commanded the people of the Jews to be numbered, and they were six hundred thousand, having come from one man, Abraham. Then after that, Deuteronomy; for Moses interpreted the law to them a second time. Then after that, Joshua the son of Nun; for he, becoming their leader after Moses, both led them into the land of promise and divided the land by lots among the twelve tribes. After him, Judges;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"τοῦ γὰρ Ἰησοῦ τελευτήσαντος, εἰς ἀριστοκράτειαν μετέπεσε τὰ πράγματα τῶν Ἰουδαίων, καὶ αἱ φυλαὶ ἐκράτουν. Εἶτα Ῥοὺθ, βιβλίον βραχὺ, ἱστορίαν ἔχον γυναικὸς ἀλλοφύλου, γαμηθείσης Ἰουδαίῳ τινί. Μετ' ἐκεῖνο αἱ Βασιλεῖαι αἱ τέσσαρες, ἐν αἷς τὰ εἰς τὸν Σαοὺλ, τὰ εἰς τὸν Δαυῒδ, τὰ εἰς Σολομῶντα καὶ τὸν Ἠλίαν καὶ τὸν Ἐλισσαῖον, καὶ\n\nτὰ μέχρι τῆς αἰχμαλωσίας τῆς εἰς Βαβυλῶνα. Μετὰ δὲ τὰς βασιλείας Ἔσδρας. Ἐπειδὴ γὰρ ἀπηνέχθησαν εἰς Βαβυλῶνα ἁμαρτόντες, καὶ ἑβδομήκοντα ἔτη διετέλεσαν αὐτόθι δουλεύοντες, ὁ Θεὸς ὕστερον ἵλεως αὐτοῖς γενόμενος, παρεσκεύασε τὸν Κῦρον τὸν τότε Περσῶν βασιλεύοντα, Κῦρον, οὗ τὰς παιδείας ἀνέγραψε Ξενοφῶν, ἀφεῖναι τοὺς αἰχμαλώτους. Καὶ ἀφέντος, ἐπανῆλθον ἡγουμένου τοῦ Ἔσδρα, τοῦ Νεεμίου, τοῦ Ζοροβάβελ. Καὶ τὴν ἐπάνοδον ταύτην γράφει ὁ Ἔσδρας· ὡς ἐπανελθόντες ἐκ δευτέρου τὸν ναὸν ᾠκοδόμησαν, καὶ τὴν πόλιν ἀνέστησαν. Καὶ ἑκατὸν διαγενομένων ἐτῶν, πάλιν πόλεμος αὐτοὺς κατέλαβεν ὁ Μακεδονικός. Εἶτα τὰ ἐπὶ Ἀντιόχου συνέβη τοῦ Ἐπιφανοῦς, ὅτε καὶ τρία ἔτη πολιορκηθέντες καὶ ἥμισυ, κακῶς παθόντες, πάλιν ἀπηλλάγησαν τῶν ἐπιγενομένων κακῶν. Καὶ μετ' ἐκεῖνο ὀλίγου διαγενομένου χρόνου, ἔρχεται ὁ Χριστὸς, καὶ τέλος λαμβάνει ἡ Παλαιά. Ὥστε δὲ μαθεῖν πόθεν συνέστη τὸ Ἰουδαίων γένος, ἀναγκαῖον ὀλίγα εἰπεῖν. Μετὰ τὸν Ἀδὰμ γέγονεν ὁ Σὴθ, εἶτα Ἐνὼχ, εἶτα ἕτεροι μέχρι πλειόνων γενεῶν· καὶ τότε ὁ Νῶε, ἐφ' οὗ, τῶν ἀνθρώπων διαφθαρέντων ὑπὸ κακίας, γίνεται ὁ κατακλυσμός.","english":"For after Jesus died, the affairs of the Jews fell into an aristocracy, and the tribes held power. Then Ruth, a short book, containing the story of a foreign woman who was married to a certain Jew. After that, the four Books of Kingdoms, in which are the events concerning Saul, the events concerning David, the events concerning Solomon and Elijah and Elisha, and the events up to the captivity into Babylon. And after the Kingdoms, Ezra. For since they were carried off to Babylon for their sins, and spent seventy years there in slavery, God later, being merciful to them, prepared Cyrus, who was then king of the Persians—Cyrus, whose education Xenophon recorded—to release the captives. And when he released them, they returned under the leadership of Ezra, Nehemiah, and Zerubbabel. And Ezra writes this return: how, after returning, they built the temple a second time and raised up the city. And when a hundred years had passed, war again overtook them, the Macedonian war. Then the events under Antiochus Epiphanes took place, when they were besieged for three and a half years and suffered badly, and again were delivered from the evils that had come upon them. And after that, when a little time had passed, Christ comes, and the Old Testament takes its end. But in order to learn from what source the race of the Jews arose, it is necessary to say a few things. After Adam came Seth, then Enoch, then others through many generations; and then Noah, in whose time, when men had been corrupted by wickedness, the flood came.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Εἶτα τοῦ κατακλυσμοῦ παυθέντος, ἐξελθὼν ἀπὸ τῆς κιβωτοῦ μόνος μετὰ παίδων τριῶν, ἐνέπλησε τὴν γῆν ἐκ τῆς αὐτοῦ γενεᾶς, κατὰ διαδοχὴν πολλῶν ὄντων τῶν τικτομένων. Ὡς οὖν ἐγένοντο πολλοὶ, ἐβουλεύσαντο πύργον οἰκοδομῆσαι, φθάνοντα ἕως τοῦ οὐρανοῦ. Καταγνοὺς δὲ αὐτῶν τὴν γνώμην ὁ Θεὸς, συνέχεεν αὐτῶν τὰς γλώσσας, καὶ τὴν μίαν εἰς πολλὰς διέτεμεν. Ὅθεν ἀνάγκη γέγονεν αὐτοῖς οὐκ ἀκούουσιν ἀλλήλων, μηδὲ συνοικῆσαι ἀλλήλοις· καὶ αὕτη γέγονε πρόφασις τοῦ πανταχοῦ διασπαρῆναι αὐτοὺς τῆς οἰκουμένης. Λέγεται δὲ ἐν ταύτῃ τῇ συγχύσει τῶν γλωσσῶν ὁ Ἕβερ ὁ τῶν Ἰουδαίων πρόγονος μὴ βουληθῆναι κοινωνῆσαι τῆς ἐπιχειρήσεως αὐτοῖς, καὶ μόνος μεῖναι διατηρῶν τὴν οἰκείαν γλῶσσαν, τῆς καλλίστης γνώμης τοῦτο τιμηθείς. Τούτου ἔγγονος ἐγένετο, Ἀβραάμ· διὸ καὶ Ἰουδαίων γλῶσσα Ἑβραϊκὴκέκληται, ἀπὸ τοῦ Ἕβερ. Τούτου τοίνυν ἐγένετο ἔγγονος [Ἀβραὰμ], τοῦ Ἀβραὰμ, Ἰσαὰκ, οὗἸακώβ. Οὗτος ἐγέννησε τοὺς δώδεκα πατριάρχας, τὸν Ῥουβεὶμ, τὸν Συμεὼν, τὸν Λευὶ, τὸν Ἰούδαν, τὸν Ἰσαχὰρ, τὸν Ζαβουλὼν, τὸν Νεφθαλεὶμ, τὸν Γὰδ, τὸν Δὰν, τὸν Ἀσὴρ, τὸν Ἰωσὴφ, τὸν Βενιαμίν. Τούτων τῶν ἕνδεκα πατριαρχῶν ἐπώνυμοι γεγόνασιν αἱ μετὰ ταῦτα φυλαί. Ἕκαστος γὰρ φυλὴν ἀπεγέννησε, καὶ οἱ τεχθέντες, ἀπ' ἐκείνων ἐκαλοῦντο. Ἀντὶ μέντοι τοῦ Ἰωσὴφ μία φυλὴ οὐκέτι γίνεται, ἀλλὰ δύο. Οὐ γὰρ ἠβουλήθη ὁ πατὴρ ὁ τοῦ Ἰωσὴφ μιᾷ φυλῇ ἐπώνυμον αὐτὸν γενέσθαι. Τί οὖν γίνεται;","english":"Then, when the flood had ceased, he came out of the ark alone with three children and filled the earth from his own offspring, since through succession those being born were many. When, therefore, they had become many, they resolved to build a tower reaching up to heaven. But God, condemning their purpose, confused their tongues and divided the one into many. Hence necessity arose for them, since they could not understand one another, not even to dwell together with one another; and this became the occasion for them to be scattered everywhere throughout the inhabited world. It is said that in this confusion of tongues Eber, the forefather of the Jews, was unwilling to share in their undertaking, and remained alone preserving his own tongue, being honored for this most noble purpose. From him was descended Abraham; therefore the language of the Jews is called Hebrew, from Eber. From him, then, was descended Abraham, and from Abraham, Isaac, whose son was Jacob. He begot the twelve patriarchs: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Naphtali, Gad, Dan, Asher, Joseph, Benjamin. The tribes that came afterward were named after these eleven patriarchs. For each begot a tribe, and those born were called after them. Instead of Joseph, however, there is no longer one tribe, but two. For the father of Joseph did not wish him to be the namesake of one tribe. What then happens?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Ἐπειδὴ εἷς ἦν ὁ αὐτὸς, ἵνα διπλοῦς γένηται πατριάρχης, τὸν Ἐφραῒμ καὶ τὸν Μανασσῆ τοὺς υἱοὺς αὐτοῦ τοὺς δύο, τούτους ἐποίησε δύο φυλῶν γενέσθαι ἐπωνύμους, καὶ αἱ δύο φυλαὶ τῷ Ἰωσὴφ ἐλογίζοντο. Ὥστε συνέβη ἐκ τούτου ἕνδεκα (λ. τρισκαίδεκα) εἶναι τὰς φυλὰς, ἕνδεκα τὰς τῶν ἄλλων, δύο τὰς τοῦ Ἰωσὴφ τὰς διὰ τῶν παίδων. Ὑπεξαιρεῖται ἡ τοῦ Λευὶ, καὶ ἀφορίζεται τῇ τάξει τῆς ἱερωσύνης· οὐδὲ γὰρ ἦν ἀναγκαῖον ἄλλο τι μεταχειρίσαι· καὶ μένει τῶν δώδεκα ὁ ἀριθμὸς μὴ ἀκρωτηριασθείς. Αἱ μὲν οὖν δώδεκα τὰ ἄλλα πάντα ἔπραττον· ἡ δὲ τοῦ Λευὶ τὰ ἱερατικὰ ἦν ἐπιτεταγμένη μόνη. Ἐκ ταύτης ἦν ὁ Μωϋσῆς. Οὗτοι τοίνυν οἱ δώδεκα πατριάρχαι ἀπελθόντες εἰς Αἴγυπτον, τῆς τοῦ Θεοῦ ἐπαγγελίας τῆς πρὸς τὸν Ἀβραὰμ πληρουμένης τῆς λεγούσης, Ποιήσω τὸ σπέρμα σου ὡς τὰ ἄστρα τοῦ οὐρανοῦ, ἑξακοσίων χιλιάδων ἐγένοντο πρόγονοι. Ἐντεῦθεν τὸ τῶν Ἰουδαίων συνέστη γένος ἀπὸ τῆς Ἰούδα φυλῆς ὀνομασθὲν τῆς βασιλικωτάτης, ὅθεν οἱ βασιλεῖς ἂν ἐγένοντο. Τῆς οὖν Παλαιᾶς ἐστι τὸ μὲν ἱστορικὸν, τοῦτο δὴ ὃ προειρήκαμεν· τὸ δὲ συμβουλευτικὸν, ὡς αἵ τε Παροιμίαι, καὶ ἡ τοῦ Σειρὰχ Σοφία, καὶ ὁ Ἐκκλησιαστὴς, καὶ τὰ Ἄσματα τῶνᾀσμάτων· τὸ δὲ προφητικὸν, ὡς οἱ δεκαὲξ λέγω Προφῆται, καὶ Ῥοὺθ, καὶ Δαυΐδ. Εὕροι δ' ἄν τις τὰ εἴδη ταῦτα διῃρημένα ἁδρομερῆ ἐν ἀλλήλοις ὄντα. Οἷόν τι λέγω, ἐν ταῖς ἱστορίαις εὕροι τις ἂν προφητείαν· καὶ τῶν προφητῶν","english":"Since he was one and the same, in order that he might become a double patriarch, he made Ephraim and Manasseh, his two sons, to become namesakes of two tribes, and the two tribes were reckoned to Joseph. So it came about from this that there were eleven (read: thirteen) tribes—eleven those of the others, two those of Joseph through his children. The tribe of Levi is excepted and set apart for the order of the priesthood; for it was not necessary for it to take up anything else; and the number of the twelve remains without being cut off. So the twelve did all the other things; but the tribe of Levi alone was appointed to the priestly duties. From this tribe was Moses. These twelve patriarchs, then, having gone down to Egypt, when the promise of God to Abraham was being fulfilled—the one saying, I will make your seed as the stars of heaven—became the ancestors of six hundred thousand. From this the race of the Jews was constituted, named from the tribe of Judah, the most royal, whence kings would come. Of the Old Testament, then, the historical part is this which we have just mentioned; the advisory part is, for example, the Proverbs, and the Wisdom of Sirach, and Ecclesiastes, and the Song of Songs; the prophetic part is, for example, the sixteen Prophets, as I say, and Ruth, and David. One might find these kinds divided, being roughly present in one another. For example, I mean that in the histories one might find prophecy; and of the prophets","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ἀκούσειεν ἂν πολλὰ ἱστορικὰ διαλεγομένων. Καὶ τὸ τῆς συμβουλῆς δὲ εἶδος καὶ τὸ τῆς παραινέσεως, ἐν ἑκατέρῳ τούτων, ἔν τε τῇ προφητείᾳ, ἔν τε τῇ ἱστορίᾳ. Πάντα δὲ ταῦτα, ὥσπερ ἔφθην εἰπὼν, εἰς ἓν βλέπει, τὴν τῶν ἀκουόντων διόρθωσιν, ὥστε καὶ ἀπὸ τῆς τῶν προτέρων διηγήσεως, καὶ ἀπὸ τῆς συμβουλῆς καὶ τῆς παραινέσεως, καὶ ἀπὸ τῆς προφητείας ῥυθμίζεσθαι πρὸς τὸ δέον. Προφητείας δὲ τοῦτο ἔργον μᾶλλον ἦν, τὸ τὰ μέλλοντα προαναφωνεῖν, εἴτε χρηστὰ, εἴτε λυπηρὰ, ἵνα τοὺς μὲν ἀποσπάσωνται, τοὺς δὲ τῷ φόβῳ τῆς κακίας ἀπείρξωσιν. Ἔστι δὲ καὶ ἕτερον προφητείας εἶδος, τὸ τὰ περὶ τοῦ Χριστοῦ προαναφωνῆσαι· ἔνθα μετ' ἀκριβείας οὐ περὶ τῆς παρουσίας μόνον, ἀλλὰ καὶ περὶ ὧν ἔμελλε παραγενόμενος πράττειν, καὶ περὶ τοῦ τόκου, καὶ περὶ τῆς γεννήσεως, καὶ περὶ τοῦ σταυροῦ, καὶ περὶ τῶν θαυμάτων, καὶ περὶ τῆς τῶν μαθητῶν ἐκλογῆς, περὶ τῆς Καινῆς Διαθήκης, περὶ τῆς παύσεως τῶν Ἰουδαϊκῶν, καὶ περὶ τοῦ ἀφανισμοῦ τῶν Ἑλληνικῶν, καὶ περὶ τῆς εὐγενείας τῆς κατὰ τὴν Ἐκκλησίαν, καὶ περὶ τῶν ἄλλων ἁπάντων τῶν καθεξῆς ὄντων πραγμάτων. Ταῦτα πάντα μετὰ σαφηνείας ἁπάσης πρὸ πολλοῦ τοῦ χρόνου προανεφώνησαν οἱ προφῆται, τὰ μὲν διὰ τύπων, τὰ δὲ διὰ ῥημάτων. Καὶ γὰρ δύο προφητείας εἴδη, καὶ διὰ ἔργων καὶ διὰ λόγων προαναφωνεῖν τὰ μέλλοντα· διὰ λόγων μὲν, ὡς ὅταν τὸν σταυρὸν βουλόμενοι εἰπεῖν, λέγωσιν· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος. Τοῦτο μὲν οὖν διὰ λόγων εἷλον προφητεῦσαι· δι' ἔργων δὲ, ὅταν Ἀβραὰμ φαίνηται τὸν υἱὸν ἀναφέρων, καὶ τὸν κριὸν κατασφάττων.","english":"One might hear many historical accounts from those who discourse. And the form of counsel and of exhortation is in each of these, both in prophecy and in history. But all these things, as I said before, look to one end, the correction of the hearers, so that both from the narrative of former things, and from counsel and exhortation, and from prophecy, they may be ordered toward what is fitting. But this was rather the work of prophecy, to proclaim beforehand things to come, whether good or painful, in order that they might draw some away and restrain others by the fear of evil. There is also another kind of prophecy, to proclaim beforehand the things concerning Christ; where with accuracy it speaks not only of his coming, but also of what he was going to do when he came, and of his birth, and of his generation, and of the cross, and of the wonders, and of the choosing of the disciples, of the New Covenant, of the cessation of the Jewish rites, and of the disappearance of the Greek practices, and of the nobility of the Church, and of all the other things that follow in order. All these things with all clarity the prophets proclaimed long beforehand, some through types, some through words. For there are two kinds of prophecy, to proclaim things to come both through deeds and through words: through words, as when, wishing to speak of the cross, they say, As a sheep he was led to the slaughter, and as a lamb before its shearer is silent. This, then, they chose to prophesy through words; but through deeds, when Abraham is seen offering up his son and slaughtering the ram.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Διὰ γὰρ τῶν πραγμάτων προανατυποῖ τοῦ σταυροῦ τὴν εἰκόνα, καὶ τὴν ὑπὲρ τῆς οἰκουμένης ἐσομένην σφαγήν. Καὶ πολλοὺς ἄν τις εὕροι τοιούτους τύπους ἐν τῇ Παλαιᾷ, καὶ προφητείας διὰ πραγμάτων. Οὐ μόνον δὲ τὰ μέλλοντα προφητείας ἐστιν εἰπεῖν, ἀλλὰ καὶ τὰ παρελθόντα, ὅπερ μᾶλλόν ἐστι παρὰ Μωϋσῇ. Ὅταν γὰρ περὶ οὐρανοῦ καὶ γῆς διαλέγηται, παρελθόντα μὲν λέγει πράγματα καὶ κεκρυμμένα τῷ χρόνῳ, προφητεία δὲ αὐτὰ φθέγγεται. Ὥσπερ γὰρ τὰ μηδέπω γενόμενα, καὶ ἀφανῆ ἔτι τυγχάνοντα, προφητείας ἐστὶν εἰπεῖν, οὕτω τὰ γενόμενα μὲν, κεκρυμμένα δὲ τῷ χρόνῳ, ταῦτα ἀνακαλύψαι καὶ εἰς μέσον ἀγαγεῖν τῆς ἴσης χάριτός ἐστιν. Ἔστι δὲ καὶ τὰ παρόντα προφητείας εἰπεῖν, ὅταν τι γίνηται μὲν, κρύπτηται δὲ, οἷον ἐπὶ τοῦ Ἀνανίου καὶ τῆς Σαπφείρης. Ἐκεῖ γὰρ οὔτε παρελθὸν, οὔτε μέλλον ἦν, ἀλλὰ παρὸν μὲν, ἄδηλον δέ. Ὁ τοίνυν Πέτρος προφητείᾳ αὐτὰ ἐκκαλύψας, εἰς μέσον ἄγει. Καὶ τὰ μὲν τῆς Παλαιᾶς, ὡς ἄν τις ἁδρομερῶς εἴποι, ταῦτα. Ἐπὶ δὲ τῆς Καινῆς τὰ ἐν τῇ Παλαιᾷ αἰνιγματωδῶς εἰρημένα, ταῦτα δείκνυται, τὰς προφητείας λέγω τὰς διὰ τῶν ἔργων μαρτυρουμένας, τὴν τῶν οὐρανῶν ἁπτομένην πολιτείαν, τὰ ἀπόῤῥητα τῶν μελλόντων ἀγαθὰ, Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Παραλαβοῦσα γὰρ τὸν ἄνθρωπον διὰ τῆς Παλαιᾶς ἡ Καινὴ, συμμέτρως πως καὶ τῆς κακίας ἠρέμα ἀπαλλαγέντα, πρὸς τὴν τῶν ἀγγέλων ἀνάγει πολιτείαν. Ὥστε τῆς μὲν Παλαιᾶς ἔργον ἦν ποιῆσαι ἄνθρωπον, τῆς δὲ Καινῆς τὸν ἄνθρωπον ἐργάσασθαι ἄγγελον.","english":"For through events it prefigures the image of the cross, and the slaughter that would be on behalf of the world. And one might find many such types in the Old, and prophecies through events. But it is possible to speak prophecy not only of things to come, but also of things past, which is more the case with Moses. For when he discourses about heaven and earth, he speaks of things past and hidden by time, but he utters them as prophecy. For just as it is [the work] of prophecy to speak of things not yet come to be and still unseen, so to uncover things that have come to be but are hidden by time and to bring them into the open is a matter of equal grace. It is also possible to speak prophecy of things present, when something happens but is hidden, as in the case of Ananias and Sapphira. For there it was neither past nor future, but present yet unclear. Peter, then, uncovering these things by prophecy, brings them into the open. And the things of the Old, so to speak roughly, are these. But in the case of the New, the things spoken enigmatically in the Old are shown—I mean the prophecies attested through deeds, the citizenship that touches the heavens, the unspoken good things to come, which eye has not seen, and ear has not heard, and have not ascended upon the heart of man. For the New, having received man through the Old—who had been somehow proportionately and gently released from evil—leads him up to the citizenship of the angels. So that it was the work of the Old to make a man, but of the New to work the man into an angel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἐπειδὴ γὰρ ἡ κακία καὶ τὸ ἀνθρώπους εἶναι ἐποίησεν ἀπολέσαι, εἰς ἀλόγων δυσγένειαν καταγαγοῦσα, καὶ θηριώδεις ἐργασαμένη· ὁ μὲν νόμος ἐκείνης μὲν ἀπήλλαττε τῆς κακίας· ἡ δὲ χάρις καὶ ταύτην τὴν ἀγγελικὴν προστίθησιν ἀρετήν. Ἔστι δὲ καὶ τῆς Καινῆς βιβλία, αἱ Ἐπιστολαὶ αἱ δεκατέσσαρες Παύλου, τὰ Εὐαγγέλια τὰ τέσσαρα, δύο μὲν τῶν μαθητῶν τοῦ Χριστοῦ, Ἰωάννου καὶ Ματθαίου, δύο δὲ Λουκᾶ καὶ Μάρκου· ὧν ὁ μὲν τοῦ Πέτρου, ὁ δὲ τοῦ Παύλου γεγόνασι μαθηταί. Οἱ μὲν γὰρ αὐτόπται ἦσαν γεγενημένοι, καὶ συγγενόμενοι τῷ Χριστῷ· οἱ δὲ παρ' ἐκείνων τὰ ἐκείνων διαδεξάμενοι, εἰς ἑτέρους ἐξήνεγκαν· καὶ τὸ τῶν Πράξεων δὲ βιβλίον, καὶ αὐτὸ Λουκᾶ, ἱστορήσαντος τὰ γενόμενα, καὶ τῶν καθολικῶν Ἐπιστολαὶ τρεῖς.\n\nΣύνοψις τῆς Γενέσεως. Τὰ κατὰ τὴν κοσμοποιίαν, καὶ τὴν τοῦ ἀνθρώπου· πλάσιν. Ἐντολὴν λαμβάνει ὁ Ἀδὰμ, καὶ πλάττεται ἡ γυνὴ ἐκ τῆς πλευρᾶς αὐτοῦ, ἣ ἀπατηθεῖσα ὑπὸ τοῦ ὄφεως, ἀπατᾷ τὸν ἄνδρα, καὶ γενομένη μετ' αὐτοῦ ἐπικατάρατος, ἐκβάλλεται τοῦ παραδείσου· καὶ ὁ ὄφις δέχεται κατάραν ἐπὶ τοῦ στήθους περιπατεῖν. Ἀναιρεῖ τὸν ἀδελφὸν ὁ Κάϊν διὰ τὸ ὑπερευδοκιμηθῆναι, καὶ δίδωσι δίκην· καὶ μετὰ ταῦτα παιδοποιεῖ. Τίκτει δὲ καὶ Εὔα τὸν Σήθ. Κατάλογος τῶν ἀπὸ τοῦ Ἀδὰμ, καὶ τῶν ἀπὸ τοῦ Σὴθ, ἕως τοῦ Νῶε, καὶ κατηγορία τῶν ἀνδρῶν διὰ τὰς οὐ προσηκούσας ἐπιγαμίας καὶ τὰς λοιπὰς ἀνομίας· Υἱοὺς δὲ Θεοῦ ἐνταῦθα καλεῖ τοὺς ἀπὸ τοῦ Σὴθ κατάγοντας τὸ γένος· καὶ γὰρ εἴρηται· Ἐγὼ εἶπον, Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Θυγατέρας δὲ ἀνθρώπων τὰς ἀπὸ τοῦ Κάϊν.","english":"For since wickedness also caused humans to perish, having brought them down into the low breeding of irrational beasts and made them beast-like, the law indeed released them from that wickedness; but grace adds even this angelic virtue. And there are also books of the New: the fourteen Epistles of Paul, the four Gospels—two of the disciples of Christ, John and Matthew, and two of Luke and Mark; of whom the one became a disciple of Peter, the other of Paul. For some had been eyewitnesses and had associated with Christ; others, having received from them the things concerning them, carried them out to others; and the book of the Acts also, itself by Luke, who recorded the events that happened, and three of the Catholic Epistles.\n\nSynopsis of Genesis. The things concerning the creation of the world, and the formation of man. Adam receives a commandment, and the woman is formed from his side, who, deceived by the serpent, deceives the man, and having become with him accursed, is cast out of paradise; and the serpent receives a curse to walk on its breast. Cain kills his brother because of his being greatly preferred, and pays the penalty; and after these things he begets children. And Eve also bears Seth. A catalogue of those from Adam, and of those from Seth, up to Noah, and an accusation of the men because of improper marriages and the other lawless deeds; and here he calls sons of God those who trace their lineage from Seth; for indeed it is said: I said, You are gods, and all sons of the Most High. And daughters of men he calls those from Cain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Προλέγει ὁ Θεὸς τῷ Νῶε τὴν μέλλουσαν τῶν ἀνθρώπων ἀπώλειαν διὰ τοῦ κατακλυσμοῦ, καὶ παραινεῖ ποιῆσαι τὴν κιβωτὸν, τριακοσίων πήχεων τὸ μῆκος, πεντήκοντα πήχεων τὸ πλάτος, τριάκοντα πήχεων τὸ ὕψος. Ὡς δὲ εἰσῆλθεν εἰς τὴν κιβωτὸν, ἐφέρετο ὁ κατακλυσμὸς τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Ἐνεδίδου δὲ τὸ ὕδωρ μετὰ ἑκατὸν πεντήκοντα ἡμέρας. Ὤφθησαν δὲ αἱ κορυφαὶ τῶν ὀρέων πρώτῃ τοῦ δεκάτου μηνός. Καὶ μετὰ τεσσαράκοντα ἡμέρας ἀπέστειλε τὸν κόρακα, καὶ οὐχ ὑπέστρεψε· καὶ μετὰ ἑπτὰ ἡμέρας ἀπέστειλε τὴν περιστερὰν, καὶ ὑπέστρεψε θαλλὸν ἐλαίας κομίζουσα. Κελεύεται ὑπὸ τοῦ Θεοῦ ὁ Νῶε ἐξελθεῖν ἐκ τῆς κιβωτοῦ· καὶ ἐξελθὼν ἔθυσε τῷ Θεῷ, καὶ εὐλογήθη μετὰ τῶν υἱῶν αὐτοῦ. Καὶ ἔλαβεν ἐπαγγελίαν παρὰ τοῦ Θεοῦ, ὥστε μηκέτι γενέσθαι τοιαύτην ἀπώλειαν ἀνθρώπων διὰ τοῦ κατακλυσμοῦ. Καὶ μετὰ ταῦτα εὐλογεῖ μὲν τὸν Σὴμ καὶ τὸν Ἰάφεθ, καταρᾶται δὲ τὸν Χαναὰν, ἐπειδὴ ὁ πατὴρ αὐτοῦ Χὰμ ἐξεῖπε τὴν γύμνωσιν τοῦ πατρός. Ἐκβαίνει δὲ ἡ κατάρα ἐπὶ τῶν Γαβαονιτῶν· μᾶλλον δὲ πρόσχημα μὲν κατάρας ἦν, τὸ δὲ ἀληθὲς προφητεία. Οἱ ἀπὸ τοῦ Νῶε ἕως τοῦ Φαλὲκ, ὃς ἀπὸ τοῦ μερισθῆναι ἐπ' αὐτοῦ τὴν γῆν τὴν προσηγορίαν ἔλαβε ταύτην. Τότε γὰρ τὸν πύργον ᾠκοδόμησαν, ὅθεν καὶ ὁ τόπος Βαβυλὼν προσηγορεύθη, ὅ ἐστι Σύγχυσις, ἐπειδὴ ἐκεῖ συνεχύθησαν αὐτῶν αἱ γλῶσσαι. Τὸν δὲ πατέρα τοῦ Φαλὲκ τὸν Ἕβερ λόγος ἔχει μὴ ὁμονοῆσαι τοῖς λοιποῖς εἰς τὴν τοῦ πύργου οἰκοδομὴν, καὶ διὰ τοῦτο αὐτῷ τὴν λαλιὰν μὴ ἀμειφθῆναι, ἀλλὰ μεῖναι αὐτὸν ἀκέραιον ἔχοντα τὴν διάλεκτον, καὶ ἀπ' αὐτοῦ τὴν ἐπωνυμίαν αὐτὴν λαβεῖν.","english":"God foretells to Noah the coming destruction of humans through the flood, and urges him to build the ark, three hundred cubits in length, fifty cubits in width, thirty cubits in height. And when he entered the ark, the flood was borne along for forty days and forty nights. And the water subsided after one hundred fifty days. And the peaks of the mountains appeared on the first day of the tenth month. And after forty days he sent out the raven, and it did not return; and after seven days he sent out the dove, and it returned bringing a branch of olive. Noah is commanded by God to come out of the ark; and having come out he sacrificed to God, and he was blessed together with his sons. And he received a promise from God that such a destruction of humans by flood would never again occur. And after these things he blesses Shem and Japheth, but curses Canaan, because his father Ham had spoken of his father's nakedness. And the curse falls upon the Gibeonites; or rather, it was a pretense of a curse, but the truth was a prophecy. Those from Noah to Peleg, who received this name from the earth being divided in his time. For then they built the tower, whence also the place was named Babylon, which is Confusion, because there their languages were confounded. And the account holds that the father of Peleg, Eber, did not agree with the rest for the building of the tower, and for this reason his speech was not changed, but he remained having his language intact, and from him it received this very name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ἕβερ γὰρ ἐκείνου καλουμένου, Ἑβραῒς αὕτη κέκληται, ὃ καὶ σημεῖόν ἐστι μέγιστον τοῦ πασῶν τῶν λαλιῶν πρεσβυτέραν εἶναι τὴν Ἑβραΐδα· πρὶν γὰρ συγχυθῆναι τὰς γλώσσας, ταύτῃ πάντες ἐκέχρηντο. Ἔστι δὲ ὁ Ἕβερ οὗτος πρόγονος Ἀβραάμ. Γενεαλογοῦνται δὲ ἀπὸ τοῦ Σὴθ ἕως τοῦ Ἀβραάμ. Λαμβάνει ὁ πατὴρ τοῦ Ἀβραὰμ ὁ Θαρᾶ τοὺς υἱοὺς αὐτοῦ, τόν τε Ἀβραὰμ, καὶ τὸν Ναχὼρ, καὶ τὸν ἔγγονον αὐτοῦ Λὼτ, καὶ ἔρχεται εἰς Χαῤῥᾶν, προθέμενος εἰς τὴν Χαναναίων ἐλθεῖν, καὶ ἀποθανόντος αὐτοῦ ἐν Χαῤῥᾷ, προστάττεται ὑπὸ τοῦ Θεοῦ Ἀβραὰμ μετοικῆσαι ἀπὸ Χαῤῥᾶν, καὶ ἦλθεν εἰς Συχὲμ τῆς γῆς Χαναάν. Καὶ εἶπεν αὐτῷ ὁ Θεὸς, τῷ σπέρματι αὐτοῦ δώσειν τὴν γῆν. Καὶ ᾠκοδόμησεν Ἀβραὰμ θυσιαστήριον τῷ Θεῷ, καὶ ἔπηξε τὴν σκηνὴν αὐτοῦ κατὰ θάλασσαν. Γενομένου δὲ λιμοῦ, κατελθὼν εἰς Αἴγυπτον παραγγέλλει τῇ γυναικὶ αὐτοῦ εἰπεῖν, ὅτι ἀδελφὴ αὐτοῦ εἴη. Καὶ λαβὼν αὐτὴν Φαραὼ, καὶ ἐτασθεὶς ὑπὸ τοῦ Θεοῦ, δίδωσι τῷ Ἀβραάμ. Μαχεσθέντων τῶν ποιμένων τοῦ Ἀβραὰμ καὶ τοῦ Λὼτ πρὸς ἀλλήλους, διείλοντο τὰς οἰκήσεις. Καὶ ὁ μὲν Λὼτ ἔλαβε τὴν Σοδομηνῶν, ὁ δὲ Ἀβραὰμ πρὸς τῇ δρυῒ τῇ Μαμβρὶ κατῴκησεν, ἐπαγγελίας τε ἔλαβε πάλιν παρὰ τοῦ Θεοῦ, καὶ ὅτι εἰς πλῆθος ἐπιδώσει αὐτοῦ τὸ σπέρμα, καὶ ὅτι κληρονομήσει τὴν γῆν. Ὁ Χοδολαγομὸρ, ἐπειδὴ ἀπέστησαν αὐτοῦ οἱ πέντε βασιλεῖς οἱ τῆς Σοδομηνῆς, δουλεύοντες αὐτῷ πρότερον, παραλαβὼν ἑτέρους βασιλεῖς τρεῖς, ἐπεστράτευσεν αὐτοῖς, καὶ τροπωσάμενος ἔλαβεν αἰχμαλώτους· ἐν οἷς ἦν καὶ ὁ Λώτ.","english":"For since that man was called Eber, this language is called Hebrew, which is also the greatest proof that Hebrew is older than all languages; for before the tongues were confounded, all used this one. And this Eber is the ancestor of Abraham. And the genealogies run from Seth to Abraham. Abraham's father Terah takes his sons, both Abraham and Nahor, and his grandson Lot, and comes to Harran, intending to go into the land of the Canaanites; and when he died in Harran, Abraham is commanded by God to migrate from Harran, and he came to Shechem in the land of Canaan. And God said to him that he would give the land to his seed. And Abraham built an altar to God, and pitched his tent toward the sea. And when a famine arose, he went down to Egypt and instructed his wife to say that she was his sister. And Pharaoh took her, and being chastened by God, he gave her back to Abraham. When the herdsmen of Abraham and of Lot strove with one another, they divided their dwellings. And Lot took the land of the Sodomites, while Abraham settled by the oak of Mamre, and he received promises again from God, both that his seed would increase into a multitude and that he would inherit the land. Chodolagomor, since the five kings of the Sodomites who had formerly been subject to him had revolted from him, took three other kings and marched against them, and having routed them he took captives; among whom was also Lot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ὁ δὲ Ἀβραὰμ ἀκούσας, καὶ σὺν τοῖς οἰκογενέσιν αὐτοῦ τριακοσίοις δεκαοκτὼ καταδιώξας, ἐξείλετο τὸν ἀδελφιδοῦν μετὰ τῆς ἵππου καὶ τῶν γυναικῶν·\n\nκαὶ τῷ μὲν Μελχισεδὲκ εὐλογήσαντι αὐτὸν, ἐξενεγκόντι ἄρτους τε καὶ οἶνον, δεκάτην ἔδωκε. Διό φησιν ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους, ὅτι Καὶ ὁ Λευὶς ὁ δεκάτας λαμβάνων δεδεκάτωται. Ὑπὸ τοῦ βασιλέως Σοδόμων παρακληθεὶς τὴν ἵππον λαβεῖν, οὐκ ἐπένευσεν· Ἵνα μὴ εἴπῃς, φησὶν, Ἐγὼ πεπλούτηκα τὸν Ἀβραάμ. Τότε τοῦ Θεοῦ πρὸς αὐτὸν εἰπόντος, ὅτι Ὁ μισθός σου πολὺς ἔσται, ἀποδύρεται τὴν ἀπαιδίαν· καὶ ἀκούει πάλιν, ὅτι ὁ ἐξ αὐτοῦ ἐξελευσόμενος κληρονομήσει αὐτὸν, καὶ τὸ σπέρμα αὐτοῦ ἔσται ὡς τὰ ἄστρα τοῦ οὐρανοῦ. Ἐνταῦθα κεῖται τὸ, Ἐπίστευσεν Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Τὰ διχοτομήματα ποιεῖ, καὶ μανθάνει ὅτι πάροικον ἔσται τὸ σπέρμα αὐτοῦ, καὶ ὅτι μετὰ ταῦτα ἀπαλλαγήσεται, μετὰ τὸ ταπεινωθῆναι ἔτη τετρακόσια. Σάῤῥα δὲ ἐπεὶ στεῖρα ἦν, δίδωσι τὴν Ἄγαρ τῷ Ἀβραὰμ, ἵνα παιδοποιήσηται ἐξ αὐτῆς. Ὡς δὲ ἐκύει, ἐπήρθη κατὰ τῆς κυρίας αὐτῆς· καὶ δίδωσιν αὐτὴν τῇ Σάῤῥᾳ ὁ Ἀβραὰμ, ὥστε ἀμῦναι τῇ ὕβρει τῇ ἑαυτῆς. Ἡ δὲ κακωθεῖσα ὑπὸ τῆς δεσποίνης, ἀπέδρα ἀπὸ τῆς οἰκίας, καὶ κελεύεται ὑπὸ ἀγγέλου ἀποστραφῆναι πρὸς τὴν κυρίαν αὐτῆς· λαμβάνει τε ἐπαγγελίαν, ὅτι τὸ σπέρμα αὐτῆς ἐπιδώσει εἰς πλῆθος, καὶ ὄνομα τῷ παιδίῳ πρὶν ἢ τεχθῆναι ἐπιτίθησιν ὁ ἄγγελος, Ἰσμαὴλ αὐτὸν καλῶν. Ἔτεκεν ἡ Ἄγαρ τὸνἸσμαὴλ, καὶ Ἀβραὰμ ἐτῶν ἐνενήκοντα ἐννέα μετωνομάζετο. Οὐκέτι γὰρ Ἄβραμ, ἀλλὰ Ἀβραὰμ ἐκλήθη. Κελεύεται ὑπὸ τοῦ Θεοῦ περιτμηθῆναι αὐτὸς πανοικεσίᾳ.","english":"But Abraham, when he heard it, pursued with the three hundred and eighteen born in his household, and rescued his nephew together with the horses and the women.\n\nAnd to Melchisedek, who blessed him and brought out bread and wine, he gave a tenth. Therefore Paul says in the letter to the Hebrews, that \"And Levi, who receives tithes, has paid tithes.\" When he was urged by the king of Sodom to take the horses, he did not consent: \"Lest you say,\" he says, \"I have made Abraham rich.\" Then, when God said to him, \"Your reward will be great,\" he laments his childlessness; and he hears again that the one who will come forth from him will inherit him, and that his seed will be as the stars of heaven. Here lies the saying, \"Abraham believed God, and it was reckoned to him as righteousness.\" He makes the divided pieces, and learns that his seed will be a sojourner, and that after these things it will depart, after being humbled four hundred years. But Sarah, since she was barren, gives Hagar to Abraham, so that he might beget children by her. And when she conceived, she was lifted up against her mistress; and Abraham gives her to Sarah, so that she might ward off her own insult. But she, maltreated by her mistress, fled from the house, and is commanded by an angel to return to her mistress; and she receives a promise that her seed will increase into a multitude, and the angel gives a name to the child before he is born, calling him Ishmael. Hagar bore Ishmael, and Abraham, being ninety-nine years old, was renamed. For he was no longer called Abram, but Abraham. He is commanded by God to be circumcised, he with his whole household.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Καὶ τὸ τῆς Σάρας ὄνομα ἀμείβεται, καὶ καλεῖται Σάῤῥα. Καὶ λαμβάνει περὶ τοῦ Ἰσαὰκ ἐπαγγελίαν ὁ Ἀβραάμ. Ἐπιφαίνεται τῷ Ἀβραὰμ ὁ Υἱὸς τοῦ Θεοῦ μετὰ δύο ἀγγέλων, καὶ λέγει πρὸς αὐτόν· Ἐπανήξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς ὥρας, καὶ ἕξει υἱὸν Σάῤῥα ἡ γυνή σου. Ἀβραὰμ δεῖται τοῦ Θεοῦ ὑπὲρ Σοδόμων. Οἱ δύο ἄγγελοι ἔρχονται πρὸς τὸν Λώτ. Ἐπιστάντες οἱ Σοδομῖται ἐπεζήτουν αὐτοὺς, καὶ πλήττονται ἀορασίᾳ. Τὸν δὲ Λὼτ λαβόντες οἱ ἄγγελοι ἐξῆλθον τῆς οἰκίας· καὶ αὐτὸς μὲν ἅμα ταῖς θυγατράσι διασώζεται εἰς Σηγώρ· ἡ δὲ γυνὴ γέγονε στήλη ἁλὸς, ἐπειδὴ ἀπέβλεψεν εἰς τὰ ὀπίσω. Ὡς δὲ ἐνεπρήσθη ἡ Σοδομηνὴ, καὶ ἀπῆλθεν εἰς τὸ ὄρος Λὼτ, καὶ συνέλαβον ἐξ αὐτοῦ αἱ θυγατέρες αὐτοῦ, καὶ ἡ μὲν πρεσβυτέρα ἔτεκε τὸν Μωὰβ, ἡ δὲ νεωτέρα τὸν Ἀμμών· τὴν δὲ μετὰ τοῦ πατρὸς μίξιν ἔκλεψαν τῇ μέθῃ· ᾤοντο γὰρ τὸ ἀνθρώπινον ἐκλελοιπέναι γένος. Παρῴκησεν ἐν Γεράροις ὁ Ἀβραὰμ, καὶ ὁ βασιλεὺς Γεράρων Ἀβιμέλεχ ἔλαβε τὴν Σάῤῥαν· ἀπειλήσαντος δὲ αὐτῷ τοῦ Θεοῦ, ἀπελογεῖτο λέγων, ἀδελφὴν αὐτοῦ νενομικέναι τὴν γυναῖκα εἶναι· οὕτω γὰρ αὐτὴ εἶπεν. Ἀπέδωκε δὲ αὐτὴν τῷ Ἀβραὰμ μετὰ δώρων. Τότε ἀποδοθεῖσα τίκτει τὸν Ἰσαάκ. Ἐκβάλλει δὲ τὴν παιδίσκην τῆς οἰκίας μετὰ τοῦ παιδίου Ἰσμαήλ. Ὁ δὲ Ἀβιμέλεχ τίθεται πρὸς τὸν Ἀβραὰδιαθήκην, ὥστε μὴ ἀδικῆσαι ἀλλήλους, καὶ λαμβάνει ἑπτὰ ἀμνάδας παρὰ τοῦ Ἀβραὰμ, εἰς μαρτύριον τοῦ φρέατος τοῦ ὁρκισμοῦ, ἵνα ᾖ δῆλον ὅτι τοῦ Ἀβραάμ ἐστι. Κελεύεται ἀνενέγκαι τὸν υἱὸν εἰς ὁλοκάρπωσιν, καὶ ἀναφέρεται, καὶ σφάζεται κριὸς ἀντ' αὐτοῦ.","english":"And the name of Sara is changed, and she is called Sarra. And Abraham receives the promise concerning Isaac. The Son of God appears to Abraham with two angels, and says to him: I will return to you at this season in due time, and Sarra your wife will have a son. Abraham entreats God for Sodom. The two angels come to Lot. The Sodomites, coming upon them, sought them, and are struck with blindness. And the angels, taking Lot, went out of the house; and he himself together with his daughters is saved in Segor; but his wife became a pillar of salt, because she looked back. And when the land of Sodom was burned, and Lot departed to the mountain, his daughters conceived by him, and the elder bore Moab, and the younger Ammon; but they stole the union with their father by drunkenness; for they thought the human race had perished. Abraham sojourned in Gerara, and Abimelech king of Gerara took Sarra; but when God threatened him, he defended himself, saying that he had regarded the woman as his sister; for so she herself said. And he restored her to Abraham with gifts. Then, being restored, she bore Isaac. And he casts out the maidservant from the house with the child Ishmael. And Abimelech makes a covenant with Abraham, that they should not wrong one another, and receives seven lambs from Abraham, as a testimony of the well of the oath, that it might be clear that it belongs to Abraham. He is commanded to bring his son for a whole burnt offering, and he is brought, and a ram is slain in his stead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ταῦτα δὲ τύποι ἦσαν τῆς μελλούσης οἰκονομίας ὑπὸ Χριστοῦ τελεῖσθαι ὑπὲρ ἡμῶν. Ἀποθνήσκει Σάῤῥα, καὶ ἀγοράσας τόπον ὁ Ἀβραὰμ παρὰ Ἐφρὼν τοῦ Χετταίου, θάπτει ἐκεῖ τὴν γυναῖκα, καὶ πέμπει τὸν παῖδα αὐτοῦ, ὥστε μνηστεύσασθαι τῷ Ἰσαὰκ γυναῖκα ἀπὸ Μεσοποταμίας, παραγγείλας μὴ ἀποστρέψαι τὸν υἱὸν αὐτοῦ ἐκεῖ, εἰ μὴ βούλοιτο ἐλθεῖν ἡ γυνή. Ὡς δὲ ἦλθεν ὁ παῖς εἰς τὴν πόλιν Ναχὼρ, καὶ τὸ σημεῖον ᾔτησε, καθ' ὃ ἤμελλε γνωρίζειν τὴν παρθένον· ἦν δὲ τὸ σημεῖον, παρασχεῖν ἐκείνην αὐτῷ τε καὶ ταῖς καμήλοις αὐτοῦ πιεῖν· ἐξέρχεται Ῥεβέκκα ἡ θυγάτηρ Βαθουὴλ τοῦ υἱοῦ Ναχώρ· ὁ δὲ Ναχὼρ ἀδελφὸς ἦν τοῦ Ἀβραάμ· δοῦσά τε αὐτῷ πιεῖν καὶ ταῖς καμήλοις, εἰποῦσά τε, τίνος εἴη θυγάτηρ, εἰσάγει τὸν ἄνδρα καὶ ξενίζει. Ἐπειδὴ δὲ εἶπεν ἐκεῖνος, τίνος ἕνεκεν ἦλθε, καὶ ᾔτει τὴν παῖδα λαβεῖν, τῇ παρθένῳ τὴν αἵρεσιν ἐπέτρεψαν οἱ γονεῖς. Ὡς δὲ ἐπένευσεν ἐκείνη, λαβὼν αὐτὴν ἀπῆλθε· καὶ ἐγένετο τῷ Ἰσαὰκ γυνή. Λαμβάνει ὁ Ἀβραὰμ γυναῖκα τὴν Χεττούραν, ἀποθανούσης Σάῤῥας, καὶ τοὺς ἐξ αὐτῆς γενομένους παῖδας ἐξαπέστειλεν ἀπὸ Ἰσαὰκ, δόματα δοὺς","english":"But these things were types of the coming dispensation that was to be accomplished by Christ on our behalf. Sarra dies, and Abraham, having bought a place from Ephron the Hittite, buries his wife there, and sends his servant to betroth a wife to Isaac from Mesopotamia, charging him not to turn his son back there, unless the woman were unwilling to come. And when the servant came to the city of Nachor, he asked for a sign by which he was to recognize the virgin; and the sign was that she should give him and his camels water to drink. Rebekka, the daughter of Bathouel the son of Nachor—and Nachor was the brother of Abraham—comes out; and having given him and the camels water to drink, and having said whose daughter she was, she brings the man in and entertains him. And when he had said for what reason he had come, and asked to take the girl, her parents left the choice to the virgin. And when she consented, he took her and departed; and she became the wife of Isaac. Abraham takes Chettoura as a wife, after Sarra's death, and sent away the children born from her from Isaac, giving them gifts","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"αὐτοῖς· τῆς δὲ οὐσίας Ἰσαὰκ κληρονόμον ἐποίησε, καὶ ἀπέθανε. Τὰ ὀνόματα τῶν υἱῶν Ἰσμαὴλ ἔγκειται ἐνταῦθα· κατῴκησε δὲ ἀπὸ Εὐιλὰτ ἕως Σούρ. Τῆς Ῥεβέκκας ἐστειρωμένης, ἐδεῖτο Ἰσαὰκ τοῦ Θεοῦ,ὥστε κυεῖν αὐτήν· καὶ ἐπειδὴ ἐκύει, φησὶν αὐτῇ ὁ Θεός· Δύο ἔθνη ἐν τῇ κοιλίᾳ σου, καὶ λαὸς λαοῦ ὑπερέξει· προλέγων τὰ περὶ Ἰουδαίων καὶ ἡμῶν τῶν Χριστιανῶν. Ὡς δὲ ἐτέχθη τὰ παιδία καὶ ηὐξήθη, ἀποδίδοται καὶ πιπράσκει ἑψήματος φακῆς τὰ πρωτοτόκια ἑαυτοῦ ὁ Ἡσαῦ τῷ Ἰακώβ. Βουλόμενον δὲ τὸν Ἰσαὰκ εἰς Αἴγυπτον κατελθεῖν, ἐπειδὴ λιμὸς κατίσχυε, κωλύει ὁ Θεὸς, παραινῶν ἔνθα ᾤκει, ἐκεῖ μένειν, καὶ ὑπισχνούμενος ἔσεσθαι μετ' αὐτοῦ, καὶ εὐλογήσειν τὸ σπέρμα αὐτοῦ καὶ πληθυνεῖν. Μαθὼν δὲ ὁ βασιλεὺς Γεράρων Ἀβιμέλεχ, ὅτι ἡ Ῥεβέκκα γυνή ἐστι τοῦ Ἰσαὰκ (ὑπώπτευσε γὰρ ἀδελφὴν αὐτοῦ εἶναι αὐτὴν), θάνατον ὥρισε εἴ τις ἐξυβρίσει εἰς αὐτήν. Τότε ἔσπειρεν ὁ Ἰσαὰκ, καὶ εὗρεν ἑκατοστεύουσαν κριθήν. Ὡς δὲ ἦλθεν εἰς πλοῦτον μέγαν ἐκ τῆς εὐλογίας τοῦ Θεοῦ, διεφθονοῦντο αὐτῷ οἱ Φυλιστιεὶμ, καὶ ὁ Ἀβιμέλεχ ἀπήλαυνεν αὐτὸν ἐκεῖθεν. Ὁ δὲ οὐκ ἠμύνατο, ἀλλ' ἀνεχώρησε, καὶ ὤρυξε φρέατα, καὶ ἐμάχοντο περὶ αὐτῶν. Ὁ δὲ οὐκ ἀνθίστατο, ἀλλ' ἕτερα ὤρυσσεν, ἕως οὗ ἐπαύσαντο. Καὶ εὐλόγησεν αὐτὸν ὁ Θεός. Καὶ ὁ Ἰσαὰκ ἐλθόντα πρὸς αὐτὸν τὸν Ἀβιμέλεχ ἐδέξατο ἀσμένως καὶ εἱστίασεν, οὐ μνησθεὶς ὧν ἠδικήθη. Ἔλαβεν ὁ Ἡσαῦ Χαναναίας γυναῖκας, καὶ ἤριζον τῇ Ῥεβέκκᾳ. Ἐγήρασεν ὁ Ἰσαὰκ καὶ ἠμβλυώπησε, καὶ προστάσσει τῷ υἱῷ Ἡσαῦ θηρεῦσαι καὶ ποιῆσαι αὐτῷ ἔδεσμα, ἵνα εὐλογήσῃ αὐτόν. Ὁ δὲ Ἰακὼβ, συμπραττούσης αὐτῷ τῆς μητρὸς, ἔφθασε τὸν Ἡσαῦ·","english":"To them he made Isaac heir of his substance, and he died. The names of the sons of Ishmael are recorded here; and he dwelt from Evilat as far as Sur. When Rebecca was barren, Isaac entreated God that she might conceive; and when she had conceived, God said to her: Two nations are in your womb, and a people shall prevail over a people; foretelling the things concerning the Jews and us Christians. And when the children were born and had grown, Esau sells and hands over his birthright to Jacob for a mess of boiled lentils. But when Isaac wished to go down into Egypt, because a famine prevailed, God prevented him, advising him to remain where he dwelt, and promising to be with him, and to bless his seed and multiply it. But when Abimelech, king of Gerar, learned that Rebecca was the wife of Isaac (for he had suspected that she was his sister), he decreed death for anyone who should do violence to her. Then Isaac sowed, and found a hundredfold of barley. And when he had come into great wealth from the blessing of God, the Philistines envied him, and Abimelech drove him away from there. But he did not retaliate, but withdrew, and dug wells, and they fought over them. But he did not resist, but dug others, until they ceased. And God blessed him. And Isaac received Abimelech when he came to him gladly and feasted him, not remembering the wrongs he had suffered. Esau took Canaanite wives, and they quarreled with Rebecca. Isaac grew old and his eyes grew dim, and he commands his son Esau to hunt and prepare food for him, so that he might bless him. But Jacob, with his mother assisting him, got ahead of Esau.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἑψήσασα γὰρ ἐρίφους δύο, καὶ τὰ δέρματα αὐτῶν περιθεῖσα αὐτῷ, ἵνα ἐπικρύψῃ τὴν λειότητα τοῦ παιδὸς, ἔδωκε τὰ ἐδέσματα εἰς τὰς χεῖρας αὐτοῦ, καὶ εἰσέπεμψεν. Ὁ δὲ εἰσελθὼν ἔλαβε τὰς εὐλογίας. Ἐλθὼν δὲ ὁ Ἡσαῦ, καὶ μαθὼν τὸ γεγονὸς, ἀπωδύρετο καὶ ἐθρήνει, καὶ ᾔτει εὐλογηθῆναι καὶ αὐτὸς, καὶ ἤνυσε τῇ ἐπιμονῇ, οὐδὲν μὲν τοσοῦτον ὅσον ἤλπισεν· ἤνυσε δὲ ὅμως. Μικρὰ τοίνυν εὐλογηθεὶς ἀντὶ μεγάλων, ὠργίζετο πρὸς τὸν ἀδελφὸν, ἐμνησικάκει, περιέμενε τοῦ πατρὸς τὴν τελευτὴν, ὡς τότε ἀδεέστερον ἐπιβουλεύσων αὐτῷ. Μηνύει τῷ Ἰακὼβ ταῦτα ἡ μήτηρ, καὶ παραινεῖ φυγῇ τὴν σωτηρίαν εὑρηκέναι· εἰποῦσά τε πρὸς τὸν Ἰσαὰκ, ὅτι ἀβίωτος αὐτῇ ἔσται ὁ βίος, εἰ καὶ Ἰακὼβ ἀπὸ τῶν Χαναναίων λάβοι γυναῖκα, παρασκευάζει τὸν Ἰσαὰκ ἐκπέμψαι τὸν Ἰακὼβ εἰς Μεσοποταμίαν πρὸς τὸν ἀδελφὸν αὐτῆς τὸν Λάβαν, καὶ ἐκ τῶν θυγατέρων αὐτοῦ γυναῖκα λαβεῖν. Ἀπελθόντος δὲ τοῦ Ἰακὼβ, λαμβάνει τὴν θυγατέρα Ἰσμαὴλ ἑαυτῷ γυναῖκα ὁ Ἡσαῦ. Ὁ δὲ Ἰσμαὴυἱὸς ἦν τοῦ Ἀβραὰμ, ἀπὸ τῆς Ἄγαρ γενόμενος αὐτῷ. Βλέπει τὴν κλίμακα ὁ Ἰακὼβ, ἵστησι στήλην, καὶ ἐπαγγέλλεται τὰ ὑπάρχοντα αὐτῷ ἀποδεκατώσειν τῷ Θεῷ, εἰ ὑγιαίνων ἐπανέλθοι. Ἔρχεται εἰς τὴν Μεσοποταμίαν, εἶδε τὴν Ῥαχὴλ, ἐφίλησεν αὐτήν· ἀπελθοῦσα ἡ κόρη ἀπήγγειλε τῷ πατρὶ Λάβαν. Ἐλθὼν αὐτὸς ἐπέγνω τὸν Ἰακὼβ, εἰσήγαγεν αὐτὸν πρὸς ἑαυτόν. Ἐδούλευσεν αὐτῷ ἐπὶ μισθῷ θυγατρός· ὁ δὲ τὴν πρεσβυτέραν ἔδωκε· δυσχεραίνοντι δὲ τῷ Ἰακὼβ ἐπὶ τῇ ἀπάτῃ, προτείνει ἑπτὰ ἔτη ἕτερα δουλεῦσαι, εἰ βούλοιτο καὶ τὴν νεωτέραν λαβεῖν. Ὁ δὲ καὶ τοῦτο ὑπέμεινε, καὶ λαμβάνει καὶ τὴν νεωτέραν.","english":"For she boiled two kids and put their skins on him, so that she might conceal the smoothness of the boy, and she gave the dishes into his hands and sent him in. And he went in and received the blessings. But Esau came, and when he learned what had happened, he lamented and wailed, and he asked that he too be blessed, and by his persistence he obtained it, though nothing as great as he had hoped; yet he obtained it nonetheless. Having therefore been blessed with little instead of great things, he was angry with his brother, bore a grudge, and waited for his father's death, so that he might then plot against him more fearlessly. Their mother discloses these things to Jacob and urges him to find safety in flight; and having said to Isaac that her life would be unlivable if Jacob should also take a wife from the Canaanites, she persuades Isaac to send Jacob away to Mesopotamia, to her brother Laban, and to take a wife from his daughters. And after Jacob departed, Esau takes Ishmael's daughter as a wife for himself. Now Ishmael was a son of Abraham, born to him of Hagar. Jacob sees the ladder, sets up a pillar, and promises to give a tenth of his possessions to God, if he should return in health. He comes to Mesopotamia, sees Rachel, and kisses her; the girl went away and reported it to her father Laban. When he came, he recognized Jacob and brought him into his house. He served him for the wages of a daughter; and he gave him the elder. But when Jacob was displeased at the deception, he proposes that he serve another seven years, if he wished also to take the younger. And he endured this too, and takes also the younger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ἦν δὲ ἡ μὲν πρεσβυτέρα ἀσθενὴς τοῖς ὀφθαλμοῖς, Λεία· ἡ δὲ νεωτέρα ὡραία, ἡ Ῥαχήλ. Εἰσὶ δὲ τύποι αὐταὶ, ἡ μὲν πρεσβυτέρα τῆς συναγωγῆς τῶν Ἰουδαίων, ἡ δὲ νεωτέρα τῆς Ἐκκλησίας τοῦ Χριστοῦ. Συνέλαβε Λεία, καὶ ἔτεκε τὸν Ῥουβεὶμ, τὸν Συμεὼν, τὸν Λευῒ, τὸν Ἰούδαν. Ἡ δὲ Ῥαχὴλ, ἐπεὶ μὴ ἔτικτε, δίδωσιτῷ Ἰακὼβ γυναῖκα δευτέραν, τὴν παιδίσκην αὐτῆς Βάλαν, καὶ ἔτεκεν ἐκείνη τὸν Δὰν καὶ τὸν Νεφθαλείμ. Ἔδωκε δὲ καὶ ἡ Λεία Ζελφὰν τὴν παιδίσκην αὐτῆς τῷ Ἰακὼβ γυναῖκα· ἡ δὲ ἔτεκε τὸν Γὰδ καὶ τὸν Ἀσήρ. Ἔτεκε δὲ ἑξῆς Λεία μετὰ ταῦτα τὸν Ἰσάχαρ καὶ τὸν Ζαβουλών. Τότε ἔτεκε καὶ ἡ Ῥαχὴλ τὸν Ἰωσήφ. Ὡδὲ ἤθελεν ὁ Ἰακὼβ ἀπελθεῖν εἰς τὴν οἰκείαν γῆν, δίδωσιν αὐτῷ τὸν μισθὸν ὁ Λάβαν, ὃν αὐτὸς ὁ Ἰακὼβ ὥρισε, πᾶν φαιὸν ἐν τοῖς ἄρνασι, καὶ πᾶν λευκὸν ἐν ταῖς αἰξίν· ὡς δὲ πολλὰ τὰ\n\nτοιαῦτα γέγονεν· ἐτίθει γὰρ ῥάβδους ἐν τοῖς ποτιστηρίοις, καὶ ἐνεκίσσα τὰ πρόβατα, καὶ ἔτικτε λευκὰ καὶ ποικίλα, καὶ σποδοειδῆ ῥαντά. Τὸ δὲ πᾶν τοῦ Θεοῦ ἔργον ἦν, ὡς αὐτός φησιν ὁ Ἰακώβ. Διεφθονοῦντο αὐτῷ υἱοὶ Λάβαν, καὶ λαβὼν λάθρα τὰς ἑαυτοῦ γυναῖκας μετὰ τῶν ὑπαρχόντων ἀπῆλθεν. Ὁ δὲ Λάβαν κατεδίωξε, καὶ πρὶν αὐτῷ συμβαλεῖν, ἠπείλησεν ὁ Θεὸς αὐτῷ, εἰ τραχέως προσενεχθείη τῷ Ἰακώβ. Ὁ δὲ ἐλθὼν, τὸ μὲν πρῶτον ἐνεκάλει, καὶ τὴν αἰτίαν ἐζήτει τῆς λαθραίας ἀναχωρήσεως. Ὡς δὲ εἶπεν ὁ Ἰακὼβ, διὰ τὸ πεφθονῆσθαι μήποτε τὰς θυγατέρας αὐτοῦ λάβοι, τοῦτο πεποιηκέναι, ἐζήτει τοὺς θεοὺς αὐτοῦ Λάβαν, οὓς ἔκλεψεν ἡ Ῥαχήλ. Ὡς δὲ οὐχ εὗρεν, ἐπιτίθεται σφοδρῶς ὁ Ἰακὼβ ἐγκαλῶν.","english":"Now the elder was weak in her eyes, Leah; and the younger was beautiful, Rachel. These are types: the elder of the synagogue of the Jews, and the younger of the Church of Christ. Leah conceived and bore Reuben, Simeon, Levi, and Judah. But Rachel, since she did not bear, gave to Jacob as a second wife her maidservant Bilhah, and she bore Dan and Naphtali. And Leah also gave her maidservant Zilpah to Jacob as a wife, and she bore Gad and Asher. After these things Leah bore in succession Issachar and Zebulun. Then Rachel also bore Joseph. And when Jacob wished to depart to his own land, Laban gave him his wages, which Jacob himself had specified: every dark-colored one among the rams, and every white one among the goats. And when many such had come to be—for he placed rods in the watering troughs, and the sheep conceived and bore white and speckled and ash-colored spotted young—the whole was the work of God, as Jacob himself says. And the sons of Laban envied him, and taking his wives secretly with his possessions he departed. But Laban pursued, and before he could meet him, God threatened him, if he should deal harshly with Jacob. And when he came, at first he reproached him and sought the reason for the secret departure. But when Jacob said that he had done this because he was envied, lest he should take his daughters, Laban sought his gods, which Rachel had stolen. And when he did not find them, Jacob set upon him vehemently, bringing accusation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Καὶ τέλος, φαγόντες καὶ πιόντες, διεχωρίσθησαν ἀλλήλων, βουνὸν λίθων στήσαντες ἐκεῖ, ὃν καὶ Βουνὸν μαρτυρίου ἐκάλεσαν. Τότε συνήντησαν τῷ Ἰακὼβ ἄγγελοι Θεοῦ. Ἀποστέλλει ὁ Ἰακὼβ πρὸςτὸν Ἡσαῦ, ἀπαγγέλλων αὐτοῦ τὴν ἐπιδημίαν. Ὡς δὲ ἦλθον οἱ ἀποσταλέντες, καὶ εἶπον ἔρχεσθαι τὸν Ἡσαῦ μετὰ τετρακοσίων ἀνδρῶν, περίφοβος γενόμενος δεῖται τοῦ Θεοῦ, ὥστε αὐτὸν ἀπαλλάξαι τοῦ ἐπικειμένου κινδύνου, καὶ πέμπει δῶρα τῷ Ἡσαῦ. Ὡς δὲ εἰσῆλθε τὸν χειμάῤῥουν ὁ Ἰακὼβ, καὶ εὐλογήθη, καὶ μετωνομάσθη τὸ ὄνομα αὐτοῦ, ὁρᾷ τὸν Ἡσαῦ ἐρχόμενον, καὶ διελὼν τὸ πλῆθος, τὰς μὲν παιδίσκας μετὰ τῶν παίδων αὐτῶν πρώτας ἔταξε, τὴν δὲ Λείαν δευτέραν μετὰ τῶν παιδίων, καὶ τὴν Ῥαχὴλ μετὰ Ἰωσὴφ ἐσχάτην ἔρχεσθαι κελεύσας, αὐτὸς πρῶτος ἀπῄει. Ὡς δὲ εἶδεν αὐτὸν ἀσμένως ὁ Ἡσαῦ, καὶ τὰ δῶρα ἔλαβε παρ' αὐτοῦ, ἠξίου συμπορεύεσθαι αὐτῷ· ὁ δὲ παρῃτεῖτο. Καὶ ἐλθὼν κατέλυσεν εἰς πόλιν Σικίμων Σαλὴμ, ἔνθα Συχὲμ ὁ υἱὸς Ἐμμὼρ τοῦ βασιλέως, ἐρασθεὶς Δίνας τῆς θυγατρὸς Ἰακὼβ, καὶ φθείρας τὴν παρθένον, ἠξίου νόμῳ γάμου λαβεῖν αὐτὴν γυναῖκα. Εἶπε δὲ Συμεὼν καὶ Λευῒ δώσειν ἑτοίμως, εἰ περιτμηθεῖεν ἐκεῖνοι μετὰ τοῦ λαοῦ αὐτῶν. Ὡς δὲ περιετμήθησαν, ἔτι ὄντας ἐν τῷ πόνῳ ἀνεῖλον αὐτοὺς Συμεὼν καὶ Λευΐ. Ἐφοβεῖτο λοιπὸν ὁ Ἰακὼβ, μὴ συνεπιθῶνταιαὐτῷ οἱ πλησίον Χαναναῖοι· καὶ τοῦ Θεοῦ κελεύσαντος ἀνῆλθεν εἰς Βαιθήλ. Καὶ ἀπέθανεν ἡ τροφὸς Ῥεβέκκας. Ὡς δὲ ηὐλόγησεν αὐτῷ ὁ Θεὸς, ἀπάρας ἐκ Βαιθὴλ κατῴκησεν ἐπέκεινα πύργου Γαδέρ. Τότε ἐδυστόκησεν ἡ Ῥαχὴλ, καὶ ἀπέθανε, καὶ ἐτάφη ἐν τῇ ὁδῷ Ἐφραθᾶ· αὕτη ἐστὶ Βηθλεέμ. Ὁ δὲ τεχθεὶς ἦν Βενιαμείν.","english":"And finally, having eaten and drunk, they separated from one another, setting up there a heap of stones, which they also called the Heap of Witness. Then angels of God met Jacob. Jacob sends to Esau, announcing his arrival. And when those sent had come and said that Esau was coming with four hundred men, becoming fearful he beseeches God to deliver him from the impending danger, and he sends gifts to Esau. And when Jacob entered the brook and was blessed, and his name was changed, he sees Esau coming, and dividing the multitude, he placed the maidservants with their children first, and Leah second with her children, and he commanded Rachel with Joseph to come last, while he himself went first. And when Esau saw him gladly and received the gifts from him, he thought it right to journey together with him; but he declined. And having come, he lodged in Salem, a city of Shechem, where Shechem the son of Emmor the king, having fallen in love with Dinah the daughter of Jacob, and having defiled the virgin, thought it right to take her as a wife according to the law of marriage. And Simeon and Levi said they would readily give her, if those men with their people were circumcised. And when they had been circumcised, while they were still in pain, Simeon and Levi killed them. Jacob thereafter feared lest the neighboring Canaanites join in attacking him; and at God's command he went up to Bethel. And the nurse of Rebecca died. And when God blessed him, having departed from Bethel he settled beyond the tower of Gader. Then Rachel had a difficult birth, and died, and was buried on the road to Ephratha; this is Bethlehem. And the one born was Benjamin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Τότε ἐκοιμήθη Ῥουβὶμ μετὰ Βάλλας τῆς παλλακῆς τοῦ πατρὸς αὐτοῦ. Τότε ἀπέθανεν Ἰσαάκ· καὶ ἔθαψαν αὐτὸν Ἡσαῦ καὶ Ἰακώβ. Γενεαλογοῦνται οἱ ἀπὸ τοῦ Ἡσαῦ, ἔνθα εὑρίσκεται Ἰὼβ ἀπὸ τούτων ὢν, Ἰωβὰβδὲ ἐνταῦθα καλεῖται. Διαφθονοῦνται τῷ Ἰωσὴφ οἱ ἀδελφοὶ τῶν ἐνυπνίων ἕνεκα, καὶ ὅτι μᾶλλον αὐτὸν ὁ πατὴρ ἐφίλει. Καὶ λαβόντες μόνον ἐβούλοντο ἀνελεῖν· συμβουλεύσαντος δὲ τοῦ Ῥουβὶμ εἰς λάκκον ἐμβαλεῖν (ἐβούλετο γὰρ αὐτὸν τέως ἐξελέσθαι τοῦ θανάτου), ἐπεὶ ἐνέβαλον, ἀπέδοντο ὕστερον τοῖς Μαδιαναίοις, τοῦ Ἰούδα τοῦτο εἰσηγησαμένου. Τὸν δὲ χιτῶνα αὐτοῦ βάψαντες αἵματι, ἐπεδείκνυον τῷ πατρί. Ὁ δὲ νομίσας θηριάλωτον γεγονέναι, ἐθρήνει χαλεπῶς. Τῷ δὲ Ἰούδα ἐτέχθησαν Ἢρ, Αὐνᾶν, καὶ Σηλών. Ἀποθανόντος δὲ τοῦ Ἢρ, τὴν γυναῖκα αὐτοῦ τὴν Θάμαρ ἔλαβεν ὁ ἀδελφὸς αὐτοῦ Αὐνᾶν· καὶ οὐκ ἐβούλετο ἀναστῆσαι σπέρμα τῷ ἀδελφῷ αὐτοῦ. Ὡς δὲ καὶ οὗτος ἀπέθανεν, οὐκέτι ἤθελε τῷ τρίτῳ Σηλὼν δοῦναι γυναῖκα τὴν Θάμαρ ὁ Ἰούδας. Ἡ δὲ Θάμαρ κοσμησαμένη ἐκάθισεν ὡς πόρνη παρὰ τὴν ὁδόν. Καὶ νομίσας αὐτὴν ἀληθῶς πόρνην εἶναι Ἰούδας (ἐκεκάλυπτο γὰρ τὸ πρόσωπον), εἰσῆλθε πρὸς αὐτὴν, καὶ ἔδωκεν αὐτῇ ἀῤῥαβῶνα, ὁρμίσκον καὶ δακτύλιον καὶ ῥάβδον. Ὡς δὲ ἀπηγγέλθη μετὰ ταῦτα, ὅτι κύει Θάμαρ, ἐκέλευσεν αὐτὴν κατακαυθῆναι ὁ πενθερὸς Ἰούδας. Ἡ δὲ ἀπέστειλε λέγουσα, ἐκ τοῦ ἀνδρὸς συνειληφέναι, οὗ ὁ δάκτυλός ἐστι. Τότε φησὶν Ἰούδας· Δεδικαίωται Θάμαρ ἢ ἐγώ. Ὡςδὲ ἔτικτε, προεξήνεγκε τὴν χεῖρα ὁ Ζαρὰ, εἶτα συνέστειλε, καὶ ἐξῆλθεν ὁ Φαρὲς, καὶ τότε ὁ Ζαρά. Ταῦτα δὲ οὕτως ἀλληγορεῖται.","english":"Then Reuben lay with Balla, his father's concubine. Then Isaac died, and Esau and Jacob buried him. The descendants of Esau are recorded by genealogy, where Job is found to be one of them; but here he is called Jobab. Joseph's brothers were envious of him because of his dreams, and because his father loved him more. And taking him alone, they wanted to kill him; but when Reuben advised them to throw him into a pit (for he wished for the time being to rescue him from death), after they had thrown him in, they later sold him to the Midianites, Judah having proposed this. And having dipped his tunic in blood, they showed it to their father. And he, thinking he had been caught by a wild beast, mourned bitterly. To Judah were born Er, Onan, and Shelah. And when Er died, his brother Onan took his wife Tamar; and he did not wish to raise up seed for his brother. And when this one also died, Judah no longer wished to give Tamar as wife to the third, Shelah. And Tamar, having adorned herself, sat as a prostitute beside the road. And Judah, thinking her truly to be a prostitute (for her face was covered), went in to her, and gave her a pledge: a necklace and a ring and a staff. And when it was reported after these things that Tamar was pregnant, her father-in-law Judah ordered her to be burned. And she sent word, saying that she had conceived by the man whose ring this is. Then Judah says: Tamar has been justified rather than I. And when she was giving birth, Zara put out his hand first, then drew it back, and Phares came out, and then Zara. These things are allegorized in this way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Προεξήνεγκε, φησὶν, ὁ πρῶτος λαὸς, οἱ πρὸ τοῦ νόμου δίκαιοι, τὴν χεῖρα, τουτέστι, τὴν ἐνάρετον πολιτείαν καὶ\n\nἀγγελικήν. Εἶτα ἐν μέσῳ παρενεβλήθη νόμος· μετὰ δὲ ταῦτα πάλιν ἀνεκλήθη ἐκεῖνος ὁ πρότερος βίος, διὰ τῆς κατὰ Χριστὸν πολιτείας ἐπὶ τὸ τελειότερον παραχθείς. Ἠγόρασε τὸν Ἰωσὴφ ὁ ἀρχιμάγειρος Φαραὼ ὁ Πεντεφρής· ἐνεχείρισε τὰ κατὰ τὴν οἰκίαν. Οὐκ εἶξε τῇ δεσποίνῃ παρανομεῖν κελευούσῃ ἐκεῖνος. Ἐσυκοφαντήθη, ἐνεβλήθη εἰς τὸ δεσμωτήριον· ἦν ἄρχων κἀκεῖ, διέκρινε τῷ ἀρχιοινοχόῳ καὶ τῷ ἀρχισιτοποιῷ τὰ ἐνύπνια. Ἐξέβη καθὼς εἶπε· καὶ ὁ μὲν ἀνῃρέθη, ὁ δὲ εἰς τὴν προτέραν ἐπανῆλθε τιμήν. Εἶδε Φαραὼ τὰ ἐνύπνια τῶν βοῶν, τῶν σταχύων· δι' ὧν ἐδηλοῦτο ἡ εὐθηνία, καὶ ὁ διαδεξάμενος αὐτὴν λιμός. Ἐξηνέχθη Ἰωσὴφ τοῦ δεσμωτηρίου, ἵνα ἐπιλύσῃ· ἐμήνυσε γὰρ ὁ ἀρχιοινοχόος. Ἐπέλυσεν, ἔδωκε καὶ γνώμην τὴν τὸν λιμὸν παραμυθησομένην. Γίνεται μετὰ τὸν Φαραὼ, καὶ συναγαγὼν σῖτον πολὺν ἐν τοῖς ἑπτὰ ἔτεσι τῆς εὐθηνίας, ὅτε ὁ λιμὸς ἐπέστη, ἐπώλει τοῖς βουλομένοις. Ἦλθον καὶ οἱ ἀδελφοὶ αὐτοῦ πρίασθαι. Ὡς δὲ οὐκ εἶδε μετ' αὐτῶν τὸν Βενιαμὶν, δεδοικὼς μὴ καὶ αὐτὸν ἀπώλεσαν, αἰτιᾶται ὡς κατασκόπους τῆς γῆς, καὶ τοῦ ἐγκλήματος οὐκ εἶναι ἑτέραν λύσιν, πλὴν εἰ μὴ τὸν ἀδελφὸν τὸν νεώτερον τὸν Βενιαμὶν καταγαγόντες εἰς Αἴγυπτον ἐπιδεῖξαι δυνηθεῖεν. Λαβὼν δὲ τὸν Συμεὼν ἀπ' αὐτῶν καὶ δήσας, τοὺς λοιποὺς ἐξέπεμψε, τόν τε σῖτον δοὺς καὶ τὸ ἀργύριον. Ὡς δὲ εἶδον τὸ ἀργύριον ἐν τῷ κενοῦν τοὺς μαρσίππους, ἐταράχθησαν τῷ παραδόξῳ, καὶ τὸν Βενιαμὶν ᾔτουν παρὰ τοῦ πατρὸς λαβεῖν, τὰ γεγονότα ἀπαγγέλλοντες ἅπαντα.","english":"The first people, he says, the righteous before the law, put forth the hand—that is, the virtuous and angelic way of life. Then in the middle the law was interposed; and after these things that former life was called back again, brought to greater perfection through the way of life according to Christ. Pharaoh's chief cook, Pentephres, bought Joseph and entrusted to him the affairs of his household. He did not yield to the mistress when she commanded him to transgress the law. He was slandered and cast into prison; he was a ruler there also, and he interpreted the dreams for the chief cupbearer and the chief baker. It came to pass as he said: the one was put to death, and the other returned to his former honor. Pharaoh saw the dreams of the cows and the ears of grain, by which were signified the abundance and the famine that succeeded it. Joseph was brought out of the prison to interpret, for the chief cupbearer had reported him. He interpreted and also gave counsel that would alleviate the famine. He became second after Pharaoh, and having gathered much grain in the seven years of abundance, when the famine came he sold it to those who wished. His brothers also came to buy. But since he did not see Benjamin with them, fearing lest they had destroyed him also, he accused them of being spies of the land, and said there was no other solution to the charge except that they bring down their younger brother Benjamin to Egypt and be able to show him. And taking Simeon from them and binding him, he sent the rest away, giving them both the grain and the silver. But when they saw the silver in the emptying of their sacks, they were troubled at the strange thing, and they asked their father to let them take Benjamin, reporting all that had happened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ὁ δὲ ἀντείχετο τοῦ παιδίου. Ὡς δὲ ἐπεκράτησεν ὁ λιμὸς, καὶ Ἰούδας ἐπέκειτο βουλόμενος λαβεῖν τὸν Βενιαμὶν, ὑγιῆ καὶ σῶον ἐπαγγειλάμενος ἐπανήξειν, ἔδωκεν ὁ Ἰακὼβ τό τε ἀργύριον διπλοῦν, κελεύσας ἐπιφέρεσθαι καὶ δῶρα ἕτερα. Ὡς δὲ ἦλθον πρὸς τὸν Ἰωσὴφ, ἐδέξατο αὐτοὺς εὐμενῶς, καὶ περὶ τοῦ πατρὸς ἠρώτησε, καὶ εἱστίασε λαμπρῶς. Ἡνίκα δὲ ἔδει ἀπιέναι, τὸ ποτήριον τὸ ἀργυροῦν κελεύει ἐμβληθῆναι τῷ μαρσίππῳ τοῦ Βενιαμὶν, οὐκ εἰδότων ἐκείνων. Ὡς δὲ ἐνεβλήθη καὶ λαβόντες ἀπῆλθον, προστάσσει τῷ ἐπὶ τῆς οἰκίας ὁ Ἰωσὴφ καταδιῶξαι τοὺς ἄνδρας. Ὁ δὲ καταδιώξας ἐνεκάλει, ὅτι κακοῖς τὸν εὐεργέτην ἠμείψαντο. Ταραττομένων δὲ αὐτῶν, καὶ τῷ μὲν ἁλόντι ἐπὶ τῇ κλοπῇ, εἰ εὑρεθείη, θάνατον ὁριζόντων, ἑαυτοῖς δὲ δουλείαν, εὑρίσκεται παρὰ τῷ Βενιαμίν. Τότε εἰσελθὼν ὁ Ἰούδας, καὶ μακρὸν ἀποτείνας λόγον περί τε τοῦ πατρὸς καὶ περὶ τοῦ Ἰωσὴφ καὶ τοῦ Βενιαμὶν, ὃς ἦν ἑλόμενος ἀντὶ τοῦ μειρακίου δουλεύειν αὐτὸς, εἰς τοσοῦτον ἐνέβαλεν οἶκτον τὸν Ἰωσὴφ, ὡς ἐλεγχθῆναι τὴν σκηνὴν ἅπασαν. Πάντας γὰρ ἐκβαλὼν, ἵνα αὐτῷ μετ' ἐξουσίας δακρύειν ἐξῇ, γνωρίζει τε αὑτὸν τοῖς ἀδελφοῖς, καὶ ἀποστέλλει ἐπὶ τὸν πατέρα μετὰ δώρων καὶ ἁμαξῶν· ἦν δὲ καὶ τῷ Φαραὼ τοῦτο συνευδοκοῦν. Ὡς δὲ ἤκουσεν ὁ Ἰακὼβ τὰ κατὰ τὸν Ἰωσὴφ, περιχαρής τε ἦν, καὶ τοῦ Θεοῦ κελεύσαντος κατέβη εἰς Αἴγυπτον. Ὁρᾷ τὸν Ἰωσὴφ ὁ πατὴρ, ἀπηγγέλθη ταῦτα τῷ Φαραὼ, καὶ κατῴκησεν ἐν Ῥαμεσσῆ. Ὡς δὲ ἀνάλωτο τὸ ἀργύριον τῆς γῆς, κτήνη διδόντες οἱ ἄνθρωποι, ἐλάμβανον σῖτον· ἐπειδὴ δὲ καὶ ταῦτα ἐπέλιπε, καὶ ὁ λιμὸς οὐκ ἐπαύετο, ἑαυτοὺς ἔδωκαν μετὰ τῆς γῆς·","english":"But he held on to the child. And when the famine prevailed, and Judah pressed to take Benjamin, promising that he would return safe and sound, Jacob gave the money doubled, commanding that other gifts also be brought. And when they came to Joseph, he received them kindly, and asked about their father, and feasted them splendidly. But when it was time to depart, he ordered the silver cup to be put into Benjamin's sack, without their knowing. And when it had been put in and they took it and departed, Joseph commanded the steward of the house to pursue the men. And he, having pursued them, reproached them, saying that they had repaid their benefactor with evil. And as they were troubled, and were for condemning the one caught in the theft, if he should be found, to death, but themselves to slavery, it was found with Benjamin. Then Judah came in, and having stretched out a long speech about his father and about Joseph and about Benjamin, who had chosen to be a slave himself in place of the youth, he brought Joseph into such great pity that the whole tent was convicted. For having cast everyone out, so that he might have freedom to weep, he made himself known to his brothers, and sent for his father with gifts and wagons; and Pharaoh also consented to this. And when Jacob heard the things concerning Joseph, he was overjoyed, and at God's command he went down into Egypt. The father sees Joseph, these things were reported to Pharaoh, and he settled in Rameses. And when the money of the land was exhausted, the people, giving their cattle, received grain; but when these also failed, and the famine did not cease, they gave themselves along with the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"καὶ γενόμενοι τῷ Φαραὼ δοῦλοι, ἔσπειρον, καὶ τὸ πέμπτον μέρος ἐδίδοσαν αὐτῷ, τὰ τέσσαρα αὐτοὶ καρπούμενοι. Μέλλων δὲ τελευτᾷν ὁ Ἰακὼβ, ὅρκον ἀπαιτεῖ τὸν Ἰωσὴφ, ὥστε μὴ θάψαι αὐτὸν ἐν Αἰγύπτῳ, ἀλλ' ἐν τῷ τάφῳ τῶν πατέρων αὐτοῦ. Καὶ τοὺς υἱοὺς Ἰωσὴφ, τὸν Ἐφραῒμ καὶ τὸν Μανασσῆ, οὐκ εἰς ἐγγόνων, ἀλλ' εἰς υἱῶν καταλέγει τάξιν. Καὶ ἠμβλυώπει Ἰακώβ· ὡς δὲ κατεφίλησεν αὐτοὺς, καὶ ἔδει εὐλογεῖν, ἐξ ἀριστερῶν τοῦ Ἰακὼβ ἔστησε τὸν Ἐφραῒμ ὁ Ἰωσὴφ, τὸν δὲ Μανασσῆ ἐκ δεξιῶν. Ὁ δὲ Ἰακὼβ τὴν δεξιὰν χεῖρα ἐπέθηκεν ἐπὶ τὸν ἐξ ἀριστερῶν ἑστῶτα τὸν νεώτερον, τὴν δὲ ἀριστερὰν ἐπὶ τὸν ἐκ δεξιῶν, καὶ εὐλόγησε, τοῦ δὲ Ἰωσὴφ οἰομένου κατὰ ἄγνοιαν τοῦτο ποιεῖν τὸν πατέρα, καὶ διορθουμένου, οὐκ ἠνέσχετο ὁ Ἰακώβ· εἰδὼς γὰρ ἔφη τοῦτο ποιεῖν, οὐκ ἀγνοῶν. Τότε δίδωσι τῷ Ἰωσὴφ ὁ Ἰακὼβ τὴν Σίκιμαν ἐξαίρετον, ἢν ὁ Συμεὼν καὶ Λευῒ εἷλον. Καὶ εὐλογεῖ τοὺς υἱοὺς αὐτοῦ. Ἐνταῦθα περὶ τοῦ Χριστοῦ προφητεύει.\n\nΟὐκ ἐκλείψει ἄρχων, φησὶν, ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Ὡς δὲ ἀπέθανεν ὁ Ἰακὼβ, ἐπένθησεν αὐτὸν ὁ Ἰωσὴφ, καὶ ἀναγαγὼν ἔθαψεν ἐν τῷ σπηλαίῳ Ἀβραάμ. Εἶπον οὖν οἱ ἀδελφοὶ αὐτοῦ· Μήποτε μνησικακήσῃ, καὶ ἀνταποδώσει ἡμῖν κακὰ, ἃ ἐνεδειξάμεθα αὐτῷ. καὶ παρεκάλουν αὐτὸν λέγοντες· Ἰδοὺ ἡμεῖς οἰκέται σου. Καὶ ἔκλαυσεν ὁ Ἰωσὴφ, καὶ εἶπεν αὐτοῖς· Μὴ φοβεῖσθε· τοῦ γὰρ Θεοῦ εἰμι ἐγώ. Ὑμεῖς ἐβουλεύσασθε πονηρὰ, ὁ δὲ Θεὸς ἀνταπέδωκέ μοι ἀγαθά. Ἐγὼ διαθρέψω ὑμᾶς καὶ τοὺς οἴκους ὑμῶν. Ἔζησεν οὖν Ἰωσὴφ ἔτη ἑκατὸν, καὶ εἶδεν Ἐφραῒμ παιδία ἕως τρίτης γενεᾶς.","english":"And having become servants of Pharaoh, they sowed, and gave him the fifth part, while they themselves enjoyed the four. And Jacob, being about to die, demanded an oath from Joseph, that he should not bury him in Egypt, but in the tomb of his fathers. And the sons of Joseph, Ephraim and Manasseh, he reckons not in the rank of grandsons, but of sons. And Jacob's eyes were dim; and when he had kissed them, and it was time to bless them, Joseph placed Ephraim on Jacob's left, and Manasseh on his right. But Jacob laid his right hand on the younger who stood on the left, and his left on the one on the right, and blessed them. And when Joseph thought that his father did this in ignorance, and corrected him, Jacob did not endure it; for he said, knowing, I do this, not in ignorance. Then Jacob gives to Joseph Shechem as a choice portion, which Simeon and Levi had taken. And he blesses his sons. Here he prophesies concerning Christ.\n\nThere shall not fail, he says, a ruler from Judah, nor a leader from his thighs, until he comes to whom it is reserved. And when Jacob died, Joseph mourned for him, and carried him up and buried him in the cave of Abraham. Then his brothers said: Lest perhaps he bear a grudge, and repay us the evils which we showed him. And they besought him, saying: Behold, we are your servants. And Joseph wept, and said to them: Do not fear; for I am of God. You devised evil, but God has repaid me with good. I will nourish you and your households. So Joseph lived a hundred years, and saw Ephraim's children to the third generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Λέγει οὖν τοῖς ἀδελφοῖς αὐτοῦ· Ἐπισκοπῇ ἐπισκέψεται ὑμᾶς ὁ Θεὸς, καὶ εἰσάξει ὑμᾶς εἰς τὴν γῆν τῆς ἐπαγγελίας, ἣν ὤμοσε τοῖς πατράσιν ἡμῶν δοῦναι αὐτοῖς. Καὶ συνανοίσετε τὰ ὀστᾶ μου μεθ' ὑμῶν. Καὶ τελευτήσας ἐτῶν ἑκατὸν, ἐτάφη ἐν τῇ σορῷ ἐν Αἰγύπτῳ. Σύνοψις τῆς Ἐξόδου. Ἀναστὰς βασιλεὺς ἐν Αἰγύπτῳ, ὃς οὐκ ᾔδει τὸν Ἰωσὴφ, ἐκάκου τοὺς Ἰσραηλίτας τῷ πηλῷ καὶ τῇ πλινθείᾳ. Ἐκέλευσε δὲ καὶ ταῖς μαίαις ἀναιρεῖν τὰ ἄῤῥενα τῶν Ἰσραηλιτῶν· ὡς δὲ οὐκ εἶξαν, τῷ λαῷ τὸ τόλμημα ἐπέτρεψε. Τότε τίκτεται Μωϋσῆς ἐκ τῆς φυλῆς Λευῒ, καὶ ἐξέθηκαν αὐτὸν οἱ γονεῖς ἐν θήβῃ. Κατελθοῦσα δὲ ἡ θυγάτηρ Φαραὼ, καὶ ἀνελομένη τὸ παιδίον, ἔδωκε τρέφεσθαι. Μέγας οὖν γενόμενος Μωϋσῆς, ἐξῆλθε πρὸς τοὺς υἱοὺς Ἰσραήλ. Κατανοήσας δὲ τὸν πόνον, ὁρᾷ Αἰγύπτιον τύπτοντά τινα Ἑβραῖον. Περιβλεψάμενος δὲ ὧδε καὶ ὧδε, οὐχ ὁρᾷ οὐδένα· πατάξας δὲ τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ. Ἐξελθὼν δὲ τῇ ἡμέρᾳ τῇ δευτέρᾳ, ὁρᾷ δύο Ἑβραίους διαπληκτιζομένους, καὶ λέγει τῷ ἑνί· Διὰ τί τύπτεις τὸν πλησίον; Ὁ δὲ εἶπε· Τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμᾶς· μὴ ἀνελεῖν με θέλεις ὡς χθὲς Αἰγύπτιον; Ἐφοβήθη οὖν Μωϋσῆς· ἤκουσε δὲ Φαραὼ τὸ ῥῆμα, καὶ ἐζήτει ἀνελεῖν Μωϋσῆν. Φοβηθεὶς δὲ Μωϋσῆς, ἀνεχώρησεν εἰς Μαδιάμ· ἐβοήθησε ταῖς θυγατράσιν Ἰοθὸρ πρὸς τὸ ποτίσαι. Αἱ δὲ ἀνήγγειλαν τῷ πατρὶ τὸ γεγονὸς, καὶ εἰσήγαγον πρὸς αὐτὸν τὸν Μωϋσῆν. Καὶ δίδωσιν αὐτῷ τὴν θυγατέρα αὐτοῦ γυναῖκα· καὶ ἔτεκε τῷ Μωϋσῇ τὸν Γερσὲμ καὶ τὸν Ἐλιέζερ. Ποιμαίνοντι δὲ αὐτῷ λαλεῖ ὁ Θεός· ὅτε ἦλθεν, εἶδε τὸ ἐπὶ τῆς βάτου θαῦμα, ὅτε ἐκαίετο, καὶ οὐ κατεκαίετο.","english":"He says therefore to his brothers: God will surely visit you, and will bring you into the land of promise, which he swore to our fathers to give them. And you shall carry up my bones with you. And having died at the age of a hundred years, he was buried in the coffin in Egypt. Synopsis of Exodus. A king arose in Egypt who did not know Joseph, and he afflicted the Israelites with clay and brickmaking. He commanded the midwives also to kill the males of the Israelites; but when they did not yield, he entrusted the daring deed to the people. Then Moses is born of the tribe of Levi, and his parents exposed him in a chest. And the daughter of Pharaoh came down, and took up the child, and gave him to be nursed. So Moses, having become great, went out to the sons of Israel. And having observed their distress, he sees an Egyptian striking a Hebrew. And looking around this way and that, he sees no one; and having struck the Egyptian, he hid him in the sand. And going out on the second day, he sees two Hebrews quarreling, and he says to one of them: Why do you strike your neighbor? And he said: Who appointed you a ruler and judge over us? Do you wish to kill me as you killed the Egyptian yesterday? Moses therefore was afraid; and Pharaoh heard the report, and sought to kill Moses. And Moses, being afraid, withdrew to Midian; he helped the daughters of Jethro to water their flock. And they reported what had happened to their father, and brought Moses in to him. And he gives him his daughter as a wife; and she bore to Moses Gershom and Eliezer. And while he was shepherding, God spoke to him; when he came, he saw the wonder at the bush, when it was burning and was not consumed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Καὶ ἀποστέλλει αὐτὸν εἰς Αἴγυπτον λέγων· Εἰπὲ, Ἐγώ εἰμι ὁ ὤν. Κελεύεται δὲ συναγαγεῖν τὴν γερουσίαν, καὶ οὕτως εἰσελθεῖν πρὸς Φαραὼ, καὶ παραγγεῖλαι τῷ λαῷ, ἡνίκα ἀποτρέχουσι χρήσασθαι σκεύη ἀργυρᾶ καὶ χρυσᾶ παρὰ τῶν γειτόνων. Καὶ δίδωσιν αὐτῷ σημεῖα τοῖα πρὸς τὸ πιστευθῆναι, τὴν ῥάβδον, ἢ γέγονεν ὄφις, τὴν ἀλλοίωσιν τῆς χειρὸς αὐτοῦ· γέγονε γὰρ ὡς χιὼν, καὶ πάλιν ἀποκατεστάθη εἰς τὴν οἰκείαν χροιὰν, τὸ ὕδωρ τοῦ ποταμοῦ. Ἐκχεεῖς γὰρ ἀπ' αὐτοῦ, φησὶν, ἐπὶ τὴν ξηρὰν, καὶ ἔσται αἷμα. Ὁ δὲ Μωϋσῆς παρῃτεῖτο· τότε ὀργισθεὶς ὁ Θεὸς, συνέζευξεν αὐτῷ τὸν Ἀαρών. Ἀπήγγειλε Μωϋσῆς τῷ πενθερῷ αὐτοῦ τῷ Ἰοθὸρ, ὅτι μέλλει εἰς Αἴγυπτον ἀπιέναι. Καὶ τελευτήσαντος τοῦ βασιλέως τοῦ ζητοῦντος αὐτοῦ τὴν ψυχὴν, φησὶν αὐτῷ ὁ Θεὸς, ὅτι Εἴσελθε εἰς Αἴγυπτον. Ὁ δὲ τὰ παιδία καὶ τὴν γυναῖκα λαβὼν, οὕτως εἰσῄει. Διὸ καὶ ἄγγελος φαίνεται φοβῶν αὐτόν. Οὐ γὰρ διὰ τὴν περιτομὴν (εἰ γὰρ τῆς περιτομῆς ἕνεκεν, ἐχρῆν μὴ πρότερον ἀναστῆναι τὸν ἄγγελον, ἕως οὗ καὶ τὸν ἕτερον περιέτεμεν ἡ μήτηρ), ἀλλ' ὑπὲρ τοῦ μὴ τὴν γυναῖκα λαβεῖν εἰς Αἴγυπτον. Οὐ γὰρ οἰκῆσαι ἐκεῖ ἐπέμπετο, ἀλλ' ἐξαγαγεῖν τὸν Ἰσραήλ· ὅπερ καὶ αὐτὸς συνιδὼν, ἀφίησι τὴν γυναῖκα. Καὶ πόθεν δῆλον ὅτι ἀφῆκεν; Ἀπελθόντι αὐτῷ ἐξ Αἰγύπτου ἀπαντᾷ μετὰ τῆς γυναικὸς ὁ πενθερὸς Ἰοθόρ. Ἔρχεται Ἀαρὼν πρὸς Μωϋσῆν, καὶ ἀμφότεροι συνήγαγον τὴν γερουσίαν Ἰσραὴλ, καὶ ἀπήγγειλαν αὐτοῖς τὰ παρὰ τοῦ Θεοῦ· οἱ δὲ ἐχάρησαν.","english":"And he sends him to Egypt, saying: Say, I am the one who is. And he is commanded to gather the elders, and thus to enter before Pharaoh, and to instruct the people, when they depart, to use silver and gold vessels from their neighbors. And he gives him such signs so that he may be believed: the staff, which became a serpent; the change of his hand—for it became like snow, and again was restored to its own color; the water of the river. For you shall pour out from it, he says, onto the dry land, and it shall be blood. But Moses declined; then God, being angered, joined Aaron to him. Moses reported to his father-in-law Jethro that he was about to depart for Egypt. And when the king who was seeking his life had died, God says to him: Enter into Egypt. And taking the children and his wife, he thus entered. Therefore also an angel appears frightening him. For it was not because of circumcision (for if it were for the sake of circumcision, the angel should not have risen earlier, until his mother also circumcised the other), but for the sake of not taking his wife into Egypt. For he was not sent to dwell there, but to lead Israel out; which he himself also understanding, he dismisses his wife. And from where is it clear that he dismissed her? When he departed from Egypt, his father-in-law Jethro meets him with his wife. Aaron comes to Moses, and both gathered the elders of Israel, and reported to them the things from God; and they rejoiced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ὡς δὲ καὶ πρὸς τὸν Φαραὼ εἰσῆλθον, καὶ ἐκέλευον ἐξαποστέλλειν τὸν λαὸν, οὐ μόνον οὐκ εἶξεν ὁ βασιλεὺς, ἀλλὰ καὶ πλέον ἐκάκωσε τοὺς Ἰσραηλίτας, κελεύσας μὴ δίδοσθαι αὐτοῖς ἄχυρον, ἀλλ' αὐτοὺς ἀφ' ἑαυτῶν πορίζειν. Ὡς δὲ ἐμαστίχθησαν οἱ γραμματεῖς διὰ τὸ μὴ\n\nπληροῦσθαι τὸ ἔργον, ἐνέτυχον τῷ Φαραὼ, καὶ οὐδὲν ὤνησαν. Κατεβόων λοιπὸν τοῦ Μωϋσέως· καὶ πάλιν ἀποστέλλεται πρὸς τοὺς Ἰσραηλίτας, εὐαγγελιζόμενος αὐτῶν τὴν ἔξοδον. Οἱ δὲ οὐκ ἤκουσαν Μωϋσέως ἀπὸ τῆς ὀλιγοψυχίας αὐτῶν. Ἐνταῦθα γενεαλογεῖται Μωϋσῆς, καί φησιν αὐτῷ ὁ Θεός· Δέδωκά σε θεὸν τῷ Φαραώ· καὶ ἀποστέλλει αὐτὸν πρὸς Φαραὼ, κελεύσας ἐπιδεῖξαι σημεῖον, εἰ αἰτήσειεν ὁ βασιλεὺς, τὸ τῆς ῥάβδου τῆς εἰς ὄφιν στραφείσης. Ὡς δὲ ἐγένετο ἡ ῥάβδος ὄφις, καὶ οὐκ εἶξε, τρέπεται τὸ ὕδωρ τοῦ ποταμοῦ εἰς αἷμα, πληροῦται ἡ γῆ βατράχων· εἶτα σκνῖπες ἐπῆλθον, εἶτα ἡ κυνόμυια, εἶτα ὁ θάνατος τῶν κτηνῶν, εἶτα αἱ φλυκτίδες, εἶτα ἡ χάλαζα καὶ τὸ πῦρ, εἶτα ἡ ἀκρὶς, καὶ τὸ σκότος τὸ ψηλαφητόν. Ὡς δὲ ἤμελλεν ὁ τῶν πρωτοτόκων ἐπάγεσθαι θάνατος, κελεύονται θῦσαι πρόβατον ἄρσεν, ἄμωμον, καὶ χρῖσαι τὰς φλιὰς τῷ αἵματι· οὐ γὰρ ἀπολεῖσθαι τοὺς ὄντας ἐν τῇ οἰκίᾳ, ἐν ᾗ ἂν τὸ αἷμα ἦν [λ. ᾖ] τοῦ ἀμνοῦ. Τότε καὶ τῶν ἑπτὰ ἡμερῶν τῶν ἀζύμων αὐτοῖς νομοθετεῖ· κἂν εἰσέλθωσιν εἰς τὴν γῆν τῆς ἐπαγγελίας, φυλάττειν κελεύει τὴν λατρείαν. Κἂν ἐρωτήσωσιν ὑμᾶς υἱοὶ ὑμῶν, φησὶ, ἐρεῖτε· Θυσία τὸ πάσχα τοῦτο Κυρίῳ. Ὡς δὲ κατὰ τὸ μέσον τῆς νυκτὸς ἀπώλετο τὰ πρωτότοκα τῶν Αἰγυπτίων, ἀπήλασαν τοὺς Ἰσραηλίτας τῆς Αἰγύπτου.","english":"And when they went in before Pharaoh also and ordered him to send the people away, the king not only did not yield, but even afflicted the Israelites more, ordering that no straw be given to them, but that they procure it for themselves. And when the scribes were scourged because the work was not being completed, they appealed to Pharaoh, and gained nothing. From then on they cried out against Moses; and again he is sent to the Israelites, proclaiming to them their exodus. But they did not listen to Moses because of their faint-heartedness. Here Moses is given his genealogy, and God says to him: I have made you a god to Pharaoh; and he sends him to Pharaoh, ordering him to show a sign, if the king should ask for one, namely that of the staff turned into a serpent. And when the staff became a serpent and he did not yield, the water of the river is turned into blood, the land is filled with frogs; then lice came, then the dog-fly, then the death of the cattle, then the boils, then the hail and the fire, then the locust, and the palpable darkness. And when the death of the firstborn was about to be brought on, they are ordered to sacrifice a male sheep, unblemished, and to anoint the doorposts with its blood; for those who were in the house in which the blood of the lamb was would not perish. Then he also legislates for them the seven days of unleavened bread; and if they enter into the land of promise, he commands them to keep the worship. And if your sons ask you, he says, you shall say: This is the sacrifice of the Passover to the Lord. And when at midnight the firstborn of the Egyptians perished, they drove the Israelites out of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"Οἱ δὲ ἐξῆλθον, λαβόντες τὰ σκεύη τὰ ἀργυρᾶ καὶ χρυσᾶ, καὶ πολὺν λαὸν μετ' αὐτῶν ἐπίμικτον, καὶ πρόβατα, καὶ βόας, καὶ κτήνη. Ἡ δὲ κατοίκησις τῶν υἱῶν Ἰσραὴλ, ἣν κατῴκησαν αὐτοὶ καὶ οἱ πατέρες αὐτῶν ἐν γῇ Αἰγύπτῳ, καὶ ἐν γῇ Χαναὰν, ἔτη τετρακόσια τριάκοντα. Καὶ εἶπεν ὁ Θεός· Ἀνάθες καὶ ἁγίασόν μοι πᾶν πρωτότοκον ἀπὸ ἀνθρώπου ἕως κτήνους, ὅτι ἀπέκτεινε τὰ πρωτόκοκα Αἰγυπτίων. Οὐκ ἤγαγε δὲ αὐτοὺς διὰ Φυλιστιεὶμ, ἵνα μὴ μετανοήσωσιν ἰδόντες πόλεμον, καὶ ἀποστρέψωσιν εἰς Αἴγυπτον, ἀλλὰ διὰ τῆς Ἐρυθρᾶς. Πέμπτῃ δὲ γενεᾷ ἀνέβησαν υἱοὶ Ἰσραὴλ ἐξ Αἰγύπτου· καὶ ἔλαβε Μωϋσῆς τὰ ὀστᾶ Ἰωσήφ. Ὡδήγει δὲ ὁ Θεὸς τὸν Ἰσραὴλ στόλῳπυρὸς τὴν νύκτα, καὶ στόλῳ νεφέλης τὴν ἡμέραν. Ὡς δὲ κατεδίωξεν ὁ Φαραὼ μεταμεληθεὶς, ἐπάταξε τὴν θάλασσαν Μωϋσῆς τῇ ῥάβδῳ, καὶ διῃρέθη· παρελθόντων δὲ τῶν Ἰσραηλιτῶν, συνῆλθε κατὰ τῶν Αἰγυπτίων, καὶ κατεπόντισεν αὐτούς. Καὶ ᾖσε Μωϋσῆς τὴν ᾠδὴν, ᾖσε δὲ καὶ Μαριὰμ μετὰ τῶν γυναικῶν. Ἦλθον εἰς Μαῤῥὰς, ἔνθα πικρὸν ἦν τὸ ὕδωρ, καὶ ἐγλύκανεν αὐτὸ Μωϋσῆς διὰ τοῦ ξύλου. Ἦλθον ἔνθα δώδεκα πηγαὶ καὶ φοίνικες οἱ ἑβδομήκοντα· ὁ δὲ τόπος Ἐλεὶμ ἐλέγετο. Ἦλθον ἐκεῖθεν εἰς τὴν ἔρημον ἀνὰ μέσον Ἐλεὶμ καὶ Σινά. Τότε ἐγόγγυσαν οἱ Ἰσραηλῖται ἐν τῇ ἐρήμῳ, κρέα ζητοῦντες. Τότε ἔβρεξεν αὐτοῖς μάννα. Εἶτα ἤνεγκε τὴν ὀρτυγομήτραν. Ἐνταῦθα ἐπὶ τοῦ μάννα, ὃ τὸ πολὺ οὐκ ἐπλεόνασε, καὶ ὃ τὸ ὀλίγον οὐκ ἠλαττόνησε, παρήγγειλε μὴ ὑπολείπεσθαι εἰς τὴν αὔριον. Οἱ δὲ παρήκουσαν, καὶ γέγονε τὸ καταλειφθὲν σκωλήκων πλῆρες. Εἶπε· Μὴ ἐξέλθητε συλλέξαι τῷ σαββάτῳ·","english":"And they went out, taking the vessels of silver and gold, and a great mixed multitude with them, and sheep, and oxen, and cattle. And the dwelling of the sons of Israel, which they and their fathers dwelt in the land of Egypt and in the land of Canaan, was four hundred and thirty years. And God said: Sanctify and set apart to me every firstborn from man to beast, because he killed the firstborn of the Egyptians. But he did not lead them through the land of the Philistines, lest they repent when they see war, and turn back to Egypt, but through the Red Sea. And in the fifth generation the sons of Israel went up out of Egypt; and Moses took the bones of Joseph. And God led Israel by a pillar of fire by night, and by a pillar of cloud by day. And when Pharaoh pursued them, having repented, Moses struck the sea with the rod, and it was divided; and when the Israelites had passed through, it came together against the Egyptians, and drowned them. And Moses sang the song, and Mariam also sang with the women. They came to Marrah, where the water was bitter, and Moses sweetened it by the wood. They came to where there were twelve springs and seventy palm trees; and the place was called Elim. They came from there into the wilderness between Elim and Sinai. Then the Israelites murmured in the wilderness, seeking meat. Then he rained manna upon them. Then he brought the quail. Here, concerning the manna, that what was much did not abound, and what was little did not diminish, he commanded that none be left until the next day. But they disobeyed, and what was left became full of worms. He said: Do not go out to gather on the Sabbath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"οἱ δὲ καὶ ἐν τούτῳ παρήκουσαν, καὶ ἐξελθόντες οὐχ εὗρον. Κελεύει Μωϋσῆς ἐν στάμνῳ χρυσῇ ἀποθέσθαι ἀπὸ τοῦ μάννα εἰς τὰς μετὰ ταῦτα γενεάς. Τὸ δὲ μάννα ἔφαγον τεσσαράκοντα ἔτη. Τότε ἐγόγγυζον διὰ τὸ δίψος. Καὶ ἐπάταξε Μωϋσῆς τὴν πέτραν, καὶ ἐξῆλθεν τὸ ὕδωρ. Ἔρχεται Ἀμαλὴκ πολεμῶσαι τὸν Ἰσραήλ·καὶ ἐτρέψατο αὐτὸν Ἰησοῦς ὁ τοῦ Ναυῆ· καὶ ἕως ἦσαν αἱ χεῖρες Μωϋσῆ μετέωροι, ἴσχυσεν ὁ Ἰσραὴλ, ὅτε δὲ καθῆκεν αὐτὰς, ἡττῶντο. Τοῦτο δὲ τύπος ἦν τοῦ σταυροῦ. Εἱστήκεισαν γὰρ Ἀαρὼν καὶ Ὢρ, στηρίζοντες τὰς χεῖρας Μωϋσῇ. Εἶπε δὲ Κύριος πρὸς Μωϋσῆν· Κατάγραψον τοῦτο εἰς μνημόσυνον ἐν βιβλίῳ. Ἀπαντᾷ Ἰοθὸρ ὁ πενθερὸς Μωϋσῆ μετὰ τῆς γυναικὸς (γαμβρὸν δὲ αὐτὸν καλεῖ καταχρηστικῶς ἡ Γραφὴ) τῷ τε Μωϋσῇ καὶ τῷ λαῷ. Διηγεῖται τὰ θαυμάσια Μωϋσῆς τῷ πενθερῷ· ὁ δὲ ἐθαύμασεν. Ὡς δὲ εἶδε πάντα τὸν λαὸν παρεστηκότα Μωϋσῇ, τὸν δὲ οὐκ ἀρκοῦντα πᾶσι κρίνειν, φησὶν αὐτῷ ὁ πενθερός· Ἐπίλεξαι ἄνδρας δυνατοὺς, θεοσεβεῖς, δικαίους, μισοῦντας ὑπερηφανίαν, καὶ κατάστησον αὐτοὺς χιλιάρχους, ἑκατοντάρχους, πεντηκοντάρχους, δεκάρχους. Ἐποίησε Μωϋσῆς οὕτως, καὶ ἀνῆλθεν εἰς τὸ ὅρος. Καὶ","english":"But they disobeyed in this also, and when they went out they did not find it. Moses commands that some of the manna be laid up in a golden jar for the generations after these. And they ate the manna forty years. Then they murmured because of thirst. And Moses struck the rock, and the water came out. Amalek comes to make war on Israel; and Joshua the son of Nun routed him; and as long as the hands of Moses were held up, Israel prevailed, but when he let them down, they were defeated. This was a type of the cross. For Aaron and Hur stood supporting the hands of Moses. And the Lord said to Moses: Write this down for a memorial in a book. Jethro the father-in-law of Moses meets with Moses and the people (for the Scripture calls him father-in-law loosely). Moses recounts the wonders to his father-in-law, and he marveled. And when he saw all the people standing by Moses, and that he was not sufficient to judge them all, his father-in-law says to him: Choose able men, God-fearing, righteous, hating arrogance, and appoint them as rulers of thousands, rulers of hundreds, rulers of fifties, rulers of tens. Moses did so, and went up to the mountain. And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"προσέταξεν αὐτῷ ὁ Θεὸς εἰπεῖν τῷ λαῷ, ὅτι ἔσονται τοῦ Θεοῦ βασίλειον ἱεράτευμα, ἔθνος ἅγιον, ἐὰν ὑπακούσωσι. Οἱ δὲ εἶπον· Ἅπαντα, ὅσα εἶπεν ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα. Τότε προστάσσει τῷ λαῷ ἁγνισθῆναι ἕως τρίτης ἡμέρας, πλῦναι τὰ ἱμάτια αὐτῶν. Ἐνταῦθα εἴρηται καὶ τὸ παρὰ τῷ Ἀποστόλῳ ἐν τῇ πρὸς Ἑβραίους· Κἂν θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Τότε ἐκαπνίζετο τὸ ὅρος, φωναὶ σαλπίγγων ἤχουν. Τότε τὰς ἐντολὰς τοῦ νόμου λαμβάνει Μωϋσῆς, τὴν Δεκάλογον, καὶ τὰ λοιπὰ δικαιώματα. Τὸ δὲ, Θεοὺς οὐ κακολογήσεις, οὐ περὶ εἰδώλων εἴρηται, ἀλλὰ περὶ τῶν ἀρχόντων· ἐπάγει γὰρ, Ἄρχοντι τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς. Ἐπαγγέλλεται, εἰ ὑπακούσειαν, πολλὰ αὐτοῖς ἀγαθά· κρατήσειν τῶν ἐθνῶν, τῆς γῆς κληρονομίαν, τὸ ὕδωρ αὐτῶν εὐλογήσειν καὶ τὸν ἄρτον, πάσης μαλακίας αὐτοὺς ἀπαλλάξειν, μὴ ἔσεσθαι στεῖραν ἐν αὐτοῖς, μηδὲ ἄγονον, μηδὲ θάνατον ἄωρον, τὰ ὅρια αὐτῶν θήσειν ἀπὸ τῆς Ἐρυθρᾶς θαλάσσης ἕως τῆς Φυλιστιεὶμ, ἀπὸ τῆς ἐρήμου ἕως τοῦ Εὐφράτου. Τότε θύει Μωϋσῆς, καὶ τὸ ἥμισυ τοῦ αἵματος προσέχεε πρὸς τὸ θυσιαστήριον· καὶ λαβὼν τὸ αἷμα κατεσκέδασε τοῦ λαοῦ. Μέμνηται τούτων ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους λέγων, ὅτι Οὐδὲ ἡ πρώτη διαθήκη χωρὶς αἵματος ἐγκεκαίνισται. Κελεύεται Μωϋσῆς ἀνελθὼν λαβεῖν τὰ πυξία. Καὶ ἦν ἐκεῖ τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Ἤκουσε δὲ τὴν διάταξιν τῆς σκηνῆς καὶ τῶν ἐν αὐτῇ, καὶ τῆς ἱερατικῆς στολῆς, καὶ τῆς χρίσεως τῶν ἱερέων, καὶ τῶν λύτρων. Ταῦτα δὲ ἦν τὸ ἥμισυ τοῦ διδράχμου ἕκαστον διδόναι, τουτέστιν, ὀβολοὺς δέκα.","english":"God commanded him to tell the people that they would be to God a royal priesthood, a holy nation, if they would obey. And they said, \"All that God has spoken we will do and we will hear.\" Then he commands the people to purify themselves until the third day, and to wash their garments. Here too is mentioned what is found in the Apostle in the letter to the Hebrews: \"If even a beast touches the mountain, it shall be stoned.\" Then the mountain was smoking, and the sounds of trumpets resounded. Then Moses receives the commandments of the law, the Decalogue, and the remaining ordinances. But the saying \"You shall not speak evil of gods\" is not said concerning idols, but concerning rulers; for he adds, \"You shall not speak evil of a ruler of your people.\" He promises, if they would obey, many good things to them: that they would prevail over the nations, an inheritance of the land, that he would bless their water and their bread, that he would deliver them from every sickness, that there would be no barren woman among them, nor one without offspring, nor premature death, and that he would set their boundaries from the Red Sea to Philistia, from the desert to the Euphrates. Then Moses sacrifices, and poured half of the blood against the altar; and taking the blood he sprinkled it on the people. Paul remembers these things in the letter to the Hebrews, saying, \"Not even the first covenant was inaugurated without blood.\" Moses is commanded to go up and receive the tablets. And he was there forty days and forty nights. And he heard the arrangement of the tabernacle and of the things in it, and of the priestly garment, and of the anointing of the priests, and of the ransoms. And these were: that each give half of the didrachm, that is, ten obols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Καὶ περὶ τῆς συνθέσεως τοῦ ἐλαίου παραινεῖ, καὶ ὑπὲρ τῆς φυλακῆς τοῦ σαββάτου. Ἐκκλησιάζουσιν οἱ Ἰσραηλῖται κατὰ Ἀαρὼν καὶ εἰδωλολατροῦσι. Τότε φησὶν ὁ Θεὸς τῷ Μωϋσῇ· Ἔασόν με, καὶ ἐξαλείψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα. Ὡς δὲ κατελθὼν ὁ Μωϋσῆς εἶδε τὸν μόσχον καὶ τὸν λαὸν παίζοντας, ἔῤῥιψε τὰς πλάκας, καὶ συνέτριψεν, ἐπετίμησε τῷ Ἀαρὼν, ἐκέλευσε τοῖς υἱοῖς Λευῒ ἐλθοῦσιν, εἶπε· Εἴ τις πρὸς Κύριον, ἴτω πρός με, σφάξειν ἕκαστον τὸν ἀδελφὸν αὐτοῦ καὶ τὸν πλησίον αὐτοῦ. Καὶ ἔπεσον τρισχίλιοι ἄνδρες. Τότε δὲ ἀνελθὼν Μωϋσῆς λέγει τῷ Θεῷ· Εἰ μὲν ἀφιεῖς αὐτοῖς τὴν ἁμαρτίαν, ἄφες· εἰ δὲ μὴ, ἐξάλειψόν με ἐκ τῆς βίβλου, ἧς ἔγραψας. Τότε ἐπένθησεν ὁ λαὸς, καὶ ἐκελεύσθη περιελεῖν τὸν κόσμον αὐτοῦ. Ἐνταῦθα εἴρηται· Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν, ὡς εἴ τις λαλήσει πρὸς τὸν ἑαυτοῦ φίλον. Ἰησοῦς δὲ ὁ τοῦ Ναυῆ οὐκ ἐξεπορεύετο τῆς σκηνῆς. Τότε παρακαλεῖ Μωϋσῆς τὸν Θεὸν, ὥστε μὴ καταλιπεῖν τὸν λαόν· καὶ λαξεύσας δύο πλάκας, λαμβάνει τὴν Δεκάλογον, ποιήσας πάλιν τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Ἐντέλλεται δὲ αὐτῷ πάλιν περὶ τοῦ πάσχα, περὶ τοῦ σαββάτου, περὶ τοῦ ἐξολοθρεῦσαι τοὺς θεοὺς τῶν ἐθνῶν, ὑπὲρ τοῦ ἁγιάσαι αὐτῷ τὰ πρωτότοκα. Ἐνταῦθα κεῖται, ὅτι μετὰ καλύμματος ἐλάλει Μωϋσῆς τῷ λαῷ· ὃ ἐν τῇ δευτέρᾳ πρὸς Κορινθίους φησὶν ὁ Παῦλος. Τότε αὐτοῖς παραγγέλλεται περὶ τοῦ σαββάτου, καὶ περὶ τῆς ὕλης τῆς ὀφειλούσης προχωρῆσαι εἰς τὴν τῆς σκηνῆς ἐργασίαν, τουτέστι, περὶ τοῦ χρυσοῦ, τοῦ χαλκοῦ, τῶν τριχῶν, καὶ τῆς λοιπῆς ὕλης.","english":"And he gives instructions about the composition of the oil, and about the keeping of the Sabbath. The Israelites assemble against Aaron and practice idolatry. Then God says to Moses: \"Let me alone, and I will blot them out, and I will make you into a great nation.\" But when Moses came down and saw the calf and the people playing, he threw down the tablets and shattered them, and he rebuked Aaron, and he commanded the sons of Levi to come, and said: \"Whoever is for the Lord, let him come to me,\" to slay each his brother and his neighbor. And three thousand men fell. Then Moses went up and says to God: \"If you forgive them their sin, forgive; but if not, blot me out of the book which you have written.\" Then the people mourned, and it was commanded to remove his ornament. Here it is said: \"And the Lord spoke to Moses, as a man speaks to his own friend.\" But Joshua the son of Nun did not go out from the tent. Then Moses entreats God not to abandon the people; and having cut two tablets, he receives the Decalogue, having again spent forty days and forty nights. And he commands him again about the Passover, about the Sabbath, about destroying the gods of the nations, and about sanctifying to him the firstborn. Here it is stated that Moses spoke to the people with a veil; which Paul mentions in the second letter to the Corinthians. Then they are given instructions about the Sabbath, and about the material that was to be brought forward for the construction of the tent, that is, about the gold, the bronze, the hair, and the rest of the material.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Καὶ οἱ μὲν ἔφερον πολλῇ τῇ προθυμίᾳ, ὡς καὶ περισσεύειν· ἐργάζεται δὲ Βεσελεὴλ ἐκ τῆς φυλῆς Ἰούδα, καὶ Ἐλιὰβ ἐκ τῆς φυλῆς Δὰν ἅπαντα τὰ πρὸς τὴν κατασκευὴν, καὶ ἔστη ἡ σκηνὴ, καὶ ἐκάλυψεν αὐτὴν ἡ νεφέλη. Τὸ δὲ ἀναλωθὲν εἰς τὰ ἔργα χρυσίου μὲν τάλαντα κθʹ καὶ σίκλοι ψʹ, ἀργυρίου δὲ τάλαντα ρʹ, σίκλοι ψοβʹ, καὶ χαλκοῦ τάλαντα οʹ, καὶ σίκλοι, βφʹ.\n\nΛευϊτικὸν, βιβλίον γʹ. Λευϊτικὸν καλεῖται τοῦτο τὸ βιβλίον, ἐπειδὴ ἰδικῶς πᾶσαν τῆς τε Λευϊτικῆς λειτουργίας τὴν διατύπωσιν περιέχει, καὶ πῶς Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ ἐκλέγονται ἐκ τῆς φυλῆς Λευῒ, καὶ χρίονται εἰς ἱερέας, πᾶσάν τε τὴν διαφορὰν τῶν θυσιῶν· καὶ τὴν ποιότητα πᾶσαν τῆς ἐν τῷ ἱερῷ λατρείας καὶ ἱερατικῆς λειτουργίας. Διηγεῖται καὶ τὸν νόμον ἑκάστης θυσίας, περί τε τοῦ σωτηρίου καὶ τοῦ ἑκουσίου καὶ ἀκουσίου πλημμελήματος, καὶ πῶς ἑκάστῳ τῶν\n\nπροσφερομένων διαιρεῖσθαι καὶ ἀναφέρεσθαι ὀφείλει διηγεῖται. Ἔστι δὲ ἐν τούτῳ τῷ βιβλίῳ ἡ χρῖσις τοῦ ἀρχιερέως καὶ τῶν ἱερέων, καὶ ἡ διάκρισις καὶ ἡ γνῶσις τῶν σημείων, περὶ λέπρας ἀνθρώπων καὶ ἱματίων καὶ τοίχου οἰκίας, καὶ ὁ νόμος ὁ περὶ καθαρισμοῦ αὐτῶν. Νόμος τε καὶ διαστολὴ περὶ νομικῶν γάμων, καὶ τίνες εἰσὶ παράνομοι. Καὶ πάλιν διαστολὴ καθαρῶν καὶ ἀκαθάρτων κτηνῶν καὶ πετεινῶν καὶ ἰχθύων καὶ ἑρπετῶν, καὶ τίνων μὲν ἐκ τούτων ἀπογεύεσθαι ὀφείλουσιν Ἑβραῖοι, τίνων δὲ ἀπέχεσθαι προσετάχθησαν. Καὶ τὴν μὲν ἡμέραν τῶν σαλπίγγων τῇ νεομηνίᾳ τῇ ἑβδόμῃ μηνὸς δηλοῖ·","english":"And they brought with great eagerness, so that there was even an excess; and Bezalel of the tribe of Judah, and Eliab of the tribe of Dan, made all things for the construction, and the tabernacle was set up, and the cloud covered it. And the amount consumed for the works was twenty-nine talents of gold and six hundred shekels, and a hundred talents of silver, six hundred and seventy-two shekels, and seventy talents of bronze, and two thousand five hundred shekels.\n\nLeviticus, the third book. This book is called Leviticus, since it specifically contains the entire arrangement of the Levitical service, and how Aaron and his sons are chosen from the tribe of Levi and are anointed as priests, and the entire distinction of the sacrifices; and the whole character of the worship in the temple and of the priestly service. It also recounts the law of each sacrifice, concerning the peace offering and the voluntary and involuntary trespass, and how each of the offerings ought to be divided and carried up. It recounts these things. And in this book is the anointing of the high priest and of the priests, and the discernment and knowledge of the signs concerning leprosy of people and of garments and of the wall of a house, and the law concerning their cleansing. And there is a law and distinction concerning lawful marriages, and who are unlawful. And again a distinction of clean and unclean cattle and birds and fish and reptiles, and of which of these the Hebrews ought to taste, and from which they were commanded to abstain. And it makes known the day of trumpets on the new moon of the seventh month.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"τὸ δὲ παράγγελμα τῆς μεγάλης νηστείας, ἵν' ἐν αὐτῷ τῷ ἑβδόμῳ μηνὶ δεκάτῃ τοῦ μηνὸς ποιῶσι ταύτην, ἥντινα Σάββατα σαββάτων καὶ ἄφεσιν ἁμαρτίας καλεῖ. Περιέχει τὴν σκηνοπηγίαν τῇ ιεʹ τοῦ αὐτοῦ μηνός. Καὶ περὶ ἑορτῶν, καὶ τῶν ἐν αὐταῖς ὀφειλόντων προσφέρεσθαι. Καὶ περὶ ἀφέσεως τῶν πιπρασκομένων Ἑβραίων, καὶ χρεῶν ἀποκοπῆς, καὶ περὶ ἀναπαύσεως τῆς γῆς κατὰ ζʹ ἔτη ὀφειλούσης γίνεσθαι. Ἐξηγεῖται πάλιν τε ὑπόμνησιν νομίμων καὶ προσταγμάτων καὶ μαρτυριῶν. Περιέχει καὶ ἐπαγγελίας μὲν τοῖς φυλάσσουσιν αὐτὴν, ἀπειλὰς δὲ τοῖς παραβαίνουσι δεινοτάτας. Τὴν δὲ διαστολὴν καὶ τὴν αἰτίαν τῶν καθαρῶν καὶ ἀκαθάρτων βρωμάτων οὕτω ποιεῖται. Καὶ τὰ μὲν ἀπὸ κτηνῶν καθαρὰ τὰ τοιαῦτα λέγει, τὰ διχηλοῦντα ὁπλὴν καὶ ὀνυχιστῆρας, ὀνυχίζοντα δύο χηλῶν, καὶ ἀνάγοντα μηρυκισμόν· οἷά ἐστι μόσχος, πρόβατον, αἲξ, ἔλαφος, βούβαλος, δορκὰς, ὄρυξ, πύγαργος, τραγέλαφος, καμηλοπάρδαλις, καὶ τὰ τοιαῦτα. Εἰ δέ τινα ἀπὸ τούτων ἐνέλιπε, ἀκάθαρτόν ἐστιν· οἷά ἐστιν ὁ κάμηλος καὶ ὁ δασύπους καὶ ὁ χοιρόγρυλλος· ταῦτα γὰρ μηρυκᾶται μὲν, οὐ διχηλεῖ δὲ ὁπλήν· καὶ ὁ ὗς· καὶ οὗτος διχηλεῖ μὲν καὶ ὀνυχίζει, οὐ μηρυκᾶται δέ. Ἀπὸ δὲ τῶν πετεινῶν, ἃ κελεύει μὴ ἐσθίειν, ταῦτά ἐστιν· τὸν ἀετὸν, τὸν γρῦπα, τὸν ἁλιέα [λ. ἁλιαίετον], τὸν γῦπα, τὸν ἰκτῖνον, τὸν κόρακα, καὶ τὰ ὅμοια αὐτῶν, καὶ ἱέρακα καὶ τὰ ὅμοια αὐτῶν, καὶ τὸν νυκτικόρακα, καὶ καταράκτην, καὶ ἶβιν, καὶ πορφυρίωνα, καὶ πελεκᾶνα, καὶ κύκνον, καὶ ἐρωδιὸν, καὶ χαράδριον, καὶ τὰ ὅμοια αὐτοῖς, καὶ ἔποπα καὶ νυκτερίδα.","english":"But the ordinance of the great fast is that they should keep it in the seventh month itself, on the tenth day of the month, which he calls a Sabbath of sabbaths and a remission of sins. It contains the Feast of Tabernacles on the fifteenth of the same month. And concerning the feasts, and those things which ought to be offered in them. And concerning the release of Hebrews who are sold, and the cancellation of debts, and concerning the rest of the land, which ought to take place every seven years. He explains again both a reminder of the laws and the commandments and the testimonies. It contains both promises for those who keep it, and most terrible threats for those who transgress. And he makes the distinction and the reason for clean and unclean foods as follows. And from the cattle he calls those clean which are such as these: those that part the hoof and have claws, clawed in two hooves, and that chew the cud; such as are the calf, the sheep, the goat, the deer, the buffalo, the gazelle, the oryx, the pygarg, the tragelaphus, the camelopard, and the like. But if any of these lacks something, it is unclean; such as are the camel and the hare and the cherogrillus; for these chew the cud but do not part the hoof; and the pig; and this one parts the hoof and has claws, but does not chew the cud. And from the birds, those which he commands not to eat are these: the eagle, the griffin, the fisher [variant: the haliaetus], the vulture, the kite, the raven, and those like them, and the hawk and those like them, and the night-raven, and the cormorant, and the ibis, and the purple bird, and the pelican, and the swan, and the heron, and the plover, and those like them, and the hoopoe and the bat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"Τῶν δὲ ἑρπετῶν πετεινῶν ἀκάθαρτα ἅπαντα εἶναι λέγει, τὰ πορευόμενα ἐπὶ τεσσάρων, ἔχοντα δὲ ἀνωτέρω τῶν ποδῶν σκέλη, ὥστε ἐν αὐτοῖς πηδᾷν ἀπὸ τῆς γῆς, οἷά ἐστιν ὁ βροῦχος, ὁ πίττακος, ὁ ἀτταγὸς, καὶ ἡ ἀκρὶς, καὶ τὰ ὅμοια αὐτοῖς, καὶ ὁ ὀφιοῦχος. Τὰ δὲ ἐν τοῖς ὕδασιν, ἔν τε τῇ θαλάσσῃ καὶ τοῖς ποταμοῖς καὶ χειμάῤῥοις γινόμενα, ταῦτα λέγει εἶναι καθαρὰ, ὅσα ἔχει πτερύγια καὶ λεπίδας, οἷά ἐστι τρίγλα, σκάρος, γλαῦκος, κεστρεὺς, καὶ τὰ ὅμοια αὐτοῖς. Τὰ δὲ λειπόμενα ἔν τινι τούτων, ἀκάθαρτα καὶ οὐ βρωτέα, οἷόν ἐστι σηπία· πτερύγια μὲν γὰρ ἔχει, λεπίδας δὲ οὔ. Τῶν δὲ ἑρπετῶν τῶν ἐπὶ τῆς γῆς ἀκάθαρτα ταῦτα λέγει εἶναι, τὴν γαλῆν, τὸν μῦν, τὸν χερσαῖον κροκόδειλον, τὴν μυγαλῆν, καὶ τὸν χαμαιλέοντα. τὸν ἀσκαλαβώτην, τὴν σαῦραν καὶ ἀσπάλακα. Περὶ γὰρ τοῦ ὄφεως καὶ τῶν ὁμοίων αὐτῷ περιττὸν ἐν αὐτῷ μνημονεῦσαι· φανερὸν μὲν γὰρ ἦν πᾶσι ταῦτα βδελυκτὰ εἶναι καὶ μισητά. Ὁμοίως δὲ καὶ περὶ αὐτῶν ἐμνημόνευσεν ἐν τῷ Δευτερονομίῳ. Ἔτι δὲ περιέχει περί τε τῶν θνησιμαίων ὡς ἀπηγορευμένων, καὶ τοῦ αἵματος ὁμοίως, καὶ περὶ γυναικῶν τικτουσῶν. Καὶ εἰ σπερτικὸς [λ. σπερματικὸς] ᾖ, ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας. Καὶ [περὶ] τῆς ὀκτοημέρου περιτομῆς τοῦ βρέφους. Καὶ περὶ τῆς ἀφέδρου, καὶ περὶ διαφορᾶς τικτουσῶν ἄῤῥεν ἢ θῆλυ καθαρισμοῦ. Καὶ νόμος περὶ λέπρας καὶ καθαρισμοῦ αὐτῆς, καὶ περὶ γονοῤῥέων [φ. γονοῤῥυέων] καὶ σπερμογονείας. Περί τε εὐλαβείας, καὶ περὶ ἀποπομπαίου καὶ περὶ νηστείας·","english":"Of the creeping winged creatures he says that all are unclean—those that go on four legs but have legs above their feet, so as to leap with them from the ground, such as the bruchos, the pittakos, the attagos, and the akris, and those like them, and the ophiouchos. But those in the waters, whether in the sea or in rivers and winter torrents, he says are clean—as many as have fins and scales, such as the trigla, the skaros, the glaukos, the kestreus, and those like them. But those lacking any of these are unclean and not to be eaten, such as the sepia; for it has fins but not scales. Of the creeping things on the earth he says these are unclean: the galē, the mys, the land crocodile, the mygalē, and the chameleon, the askalabōtēs, the saura, and the aspalax. For concerning the serpent and those like it, it is superfluous to mention it in this place; for it was evident to all that these are abominable and hateful. Likewise he also mentioned them in Deuteronomy. It further contains [teaching] about dead carcasses as forbidden, and likewise about blood, and about women who give birth. And if it be a seminal emission, he shall be unclean seven days. And about the circumcision of the infant on the eighth day. And about the menstrual flux, and about the difference in purification for women who give birth to a male or a female. And a law concerning leprosy and its cleansing, and concerning those with a discharge and seminal emission. And about reverence, and about the scapegoat, and about fasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"καὶ περὶ τοῦ μὴ δεῖν ἀτάκτους ποιεῖσθαι συζυγίας, καὶ περὶ γάμων νομίμων καὶ ἀθέσμων, καὶ ὅτι οὐ χρὴ χήραν ἢ ἐκβεβλημένην τὸν ἱερέα λαμβάνειν, ἀλλὰ παρθένου καὶ ἐκ πάντων ἀκολήτων (σιξ; φορτ. ἀκηλίδωτον). Καὶ περὶ ἐκπορνευούσης θυγατρὸς ἱερέως. Καὶ περὶ τοῦ ἄμωμον εἶναι τὸν ἱερέα. Καὶ περὶ τῶν προσφερομένων δώρων. Περί τε σαββάτων, καὶ ἑορτῶν, καὶ τῆς ἑορτῆς τοῦ πάσχα, καὶ τῶν σκηνοπηγιῶν καὶ τῶν\n\nσαλπίγγων. Καὶ περὶ τοῦ ἐλαίου, τοῦ φωτὸς, καὶ τῶν ἄρτων τῆς προθέσεως, καὶ περὶ τοῦ ἐνιαυτοῦ τῆς ἀφέσεως. Εἶτα περὶ δούλων Ἰουδαίων καὶ ἐθνικῶν. Καὶ περὶ ἀπαγορεύσεως εἰδώλων οὕτω διαλαμβάνων· Ἐγὼ γὰρ ὁ Θεὸς ὑμῶν· οὐ ποιήσετε ὑμῖν αὐτοῖς χειροποίητα, οὐδὲ γλυπτὰ, οὐ στήλην ἀναστήσετε ὑμῖν, οὐδὲ λίθον σκοπὸν θήσετε ἐν τῇ γῇ ὑμῶν προσκυνῆσαι αὐτῷ. Πρὸς τούτοις ἀπειλὰς τῶν παραβαινόντων οὕτως· Ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, ὁ ἐξαγαγὼν ἐκ γῆς Αἰγύπτου ὑμᾶς, ὄντων ὑμῶν δούλων, καὶ συνέτριψα τὸν δεσμὸν τοῦ ζυγοῦ ὑμῶν, καὶ ἤγαγον ὑμᾶς μετὰ παῤῥησίας. Ἐὰν δὲ μὴ ὑπακούσητέ μου, μηδὲ ποιήσητε τὰ προστάγματά μου ταῦτα, ἀλλ' ἀπειθήσητε αὐτοῖς, καὶ τοῖς κρίμασί μου προσοχθίσῃ ἡ ψυχὴ ὑμῶν, ὥστε ὑμᾶς μὴ ποιεῖν πάσας τὰς ἐντολάς μου, ὥστε διασκεδάσαι τὴν διαθήκην μου, καὶ ἐγὼ ποιήσω οὕτως ὑμῖν, καὶ ἐπιστήσω ἐφ' ὑμᾶς τὴν ἀπορίαν, τήν τε ψώραν, καὶ τὸν ἴκτερον σφακελίζοντα τοὺς ὀφθαλμοὺς ὑμῶν· καὶ σπερεῖτε διακενῆς τὰ σπέρματα ὑμῶν, καὶ ἔδονται ταῦτα οἱ ὑπεναντίοι ὑμῶν. Καὶ οὕτω περιέχον τὸ βιβλίον ταῦτα μετὰ τῶν λοιπῶν προσταγμάτων καὶ ἐντολῶν τελειοῦται ἐν τούτοις. Σύνοψις τῶν Ἀριθμῶν.","english":"And concerning the need not to make disorderly unions, and concerning lawful and unlawful marriages, and that the priest must not take a widow or a divorced woman, but a virgin and one undefiled by all (so the text; perhaps \"spotless\"). And concerning a priest's daughter who plays the harlot. And concerning the priest being without blemish. And concerning the gifts that are offered. And concerning sabbaths, and feasts, and the feast of Passover, and of Tabernacles, and of the\n\ntrumpets. And concerning the oil, the light, and the loaves of the presence, and concerning the year of release. Then concerning Jewish and Gentile slaves. And concerning the prohibition of idols, speaking thus: For I am your God; you shall not make for yourselves things made with hands, nor graven images, nor shall you set up a pillar for yourselves, nor shall you place a stone of sight in your land to worship it. In addition to these, the threats against transgressors thus: I am the Lord your God, who brought you out of the land of Egypt, when you were slaves, and I shattered the bond of your yoke, and I led you with boldness. But if you do not obey me, nor do these my commandments, but disobey them, and your soul loathes my judgments, so that you do not do all my commandments, so as to scatter my covenant, then I will do thus to you, and I will bring upon you distress, both the scab and the jaundice that makes your eyes glare; and you shall sow your seeds in vain, and your adversaries shall eat them. And thus the book, containing these things along with the remaining ordinances and commandments, is completed in these. Synopsis of Numbers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Κελεύεται Μωϋσῆς ἀριθμῆσαι τὸν λαὸν ἀπὸ εἰκοσαέτους καὶ ἐπάνω, καὶ ἦσαν ἑξακόσιαι χιλιάδες καὶ τρισχίλιοι, καὶ ἑξακόσιοι καὶ πεντήκοντα χωρὶς τῶν Λευϊτῶν. Γενεαλογοῦνται οἱ Λευῖται, καὶ ἀριθμοῦνται, καὶ ἦσαν εἴκοσι δύο χιλιάδες ἀπὸ μηνιαίου καὶ ἐπάνω. Ἐπειδὴ δὲ οἱ πρωτότοκοι Ἰσραὴλ εἰκοσιδύο χιλιάδες ἦσαν καὶ τρεῖς καὶ διακόσιοι καὶ ἑβδομήκοντα, ἀντὶ τῶν περισσῶν ἔλαβε λύτρα Μωϋσῆς, καὶ δίδωσιν Ἀαρών. Τὰ δὲ λύτρα ἦν χίλιοι τριακόσιοι ἑξήκοντα πέντε σίκλοι κατὰ κεφαλήν. Διατάσσει τίνα λειτουργεῖν δεῖ, τίνες Λευῖται ὀφείλουσιν εἶναι· οὐ γὰρ πάντες τῆς αὐτῆς ἠξίωντο τιμῆς. Ἄλλοι μὲν τὰ τιμιώτερα τῶν σκευῶν τῆς σκηνῆς, οἱ δὲ τὰ ἐλάττω ἐνεχειρίζοντο. Ἐγενήθησαν δὲ οἱ Λευῖται οἱ ἀπ' εἰκοσαέτους καὶ ἐπάνω, οἳ καὶ ἐλειτούργουν, ἕως πεντηκονταέτους, ὀκτακισχίλιοι πεντακόσιοι ὀγδοήκοντα τρεῖς. Τότε κελεύει πάντα ἀκάθαρτον ἐξαποστεῖλαι τῆς παρεμβολῆς, καὶ περὶ θυσίας τῆς ὑπὲρ πλημμελείας διαλέγεται, καὶ τὸν τῆς ζηλοτυπίας διατάττει νόμον, ὥστε μὴ συκοφαντεῖσθαι γυναῖκα ἐπὶ μοιχείᾳ, μήτε μοιχευθεῖσαν δύνασθαι λαβεῖν. Περὶ τῆς εὐχῆς τοῦ ἁγιασμοῦ διατάττεται, καὶ πῶς δεῖ τὸν ἱερέα εὐλογεῖν τοὺς υἱοὺς Ἰσραήλ. Ὡς δὲ ἔστη ἡ σκηνὴ, περιῆγον οἱ ἄρχοντες δῶρα πολλά τε καὶ μεγάλα. Κελεύεται Μωϋσῆς ἁγνίσαι τοὺς Λευΐτας, καὶ ἀκούει ὅτι ἀπὸ εἰκοσαέτους δεῖ αὐτοὺς λειτουργεῖν καὶ ἐπάνω, ἀπὸ δὲ πεντηκονταέτους ἀφίστασθαι τῆς λειτουργίας. Κελεύει αὐτοῖς ὁ Θεὸς διὰ Μωϋσέως ποιῆσαι τὸ πάσχα. Εἰπὲ γὰρ, φησὶ, καὶ ποιείτωσαν υἱοὶ Ἰσραὴλ τὸ πάσχα. Ἦν γὰρ πρῶτος μὴν τοῦ δευτέρου ἔτους.","english":"Moses is commanded to number the people from twenty years old and upward, and there were six hundred thousand and three thousand, and six hundred and fifty, apart from the Levites. The Levites are enrolled by genealogy and numbered, and there were twenty-two thousand from a month old and upward. And since the firstborn of Israel were twenty-two thousand and three hundred and seventy, Moses received ransom for the excess, and gives it to Aaron. And the ransom was a thousand three hundred and sixty-five shekels per head. He ordains who must serve and who the Levites ought to be; for not all were deemed worthy of the same honor. Some were entrusted with the more precious vessels of the tabernacle, others with the lesser. And the Levites from twenty years old and upward, who also served, up to fifty years, were eight thousand five hundred and eighty-three. Then he commands that everything unclean be sent out of the camp, and he discusses the sacrifice for trespass, and ordains the law of jealousy, so that a woman not be falsely accused of adultery, nor one who has been defiled be able to marry. Concerning the vow of consecration it is ordained, and how the priest must bless the sons of Israel. And when the tabernacle was set up, the rulers brought many and great gifts. Moses is commanded to purify the Levites, and he hears that from twenty years old they must serve and upward, but from fifty years to withdraw from the service. God commands them through Moses to keep the Passover. For say, he says, and let the sons of Israel keep the Passover. For it was the first month of the second year.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Προσῆλθον δὲ οἱ ἀκάθαρτοι Μωϋσεῖ, καὶ ἀνήνεγκε περὶ αὐτῶν τῷ Θεῷ. Καὶ προσέταξεν ὁ Θεὸς τὸν μὴ δυνάμενον ἐν τῷ πρώτῳ μηνὶ θύειν τὸ πάσχα, ἢ διὰ τὸ ἀκάθαρτον εἶναι, ἢ διὰ τὸ ἐν ὁδῷ μακρᾷ τυγχάνειν, τῷ δευτέρῳ μηνὶ ποιεῖν, τῇ τεσσαρεσκαιδεκάτῃ. Εἰ δέ τις καὶ καθαρὸς ὢν, καὶ οὐκ ὢν ἐν μακρᾷ ὁδῷ, μὴ βούλοιτο ποιεῖν τὸ πάσχα ἐν τῷ πρώτῳ μηνὶ, ὑπὸ ἁμαρτίαν ἔσται. Νόμος, φησὶν, εἷς ἔστω τῷ προσηλύτῳ καὶ τῷ αὐτόχθονι. Ἡνίκα ἀνέβαινεν ἡ νεφέλη, ἀπῆρον οἱ υἱοὶ Ἰσραὴλ, καὶ οὗ ἂν ἔστη, ἐκεῖ παρενέβαλλον. Κελεύεται Μωϋσῆς ποιῆσαι σάλπιγγας ἀργυρᾶς, ὥστε δι' αὐτῶν σημαίνειν τῷ λαῷ, ἡνίκα ἀπᾶραι δέοι, ἡνίκα συναγαγεῖν τὸν λαὸν ἐν πολέμοις, ἐν θυσίαις, χρήσασθαι ταῖς σάλπιγξι ταύταις ἐν ἑορταῖς, ἐν νεομηνίαις, ἐν ὁλοκαυτώμασιν. Ὡς δὲ ἐξῆραν οἱ υἱοὶ Ἰσραὴλ, παρεκάλει τὸν Ἰωβὰρ Μωϋσῆς υἱὸν Ῥαγουὴλ τὸν καὶ Ἰοθὸρ, ὥστε αὐτῷ καὶ τῆς ὁδοῦ κοινωνῆσαι, καὶ τῶν ἐπαγγελθέντων ἀγαθῶν αὐτοῖς· καὶ ἐν τῷ ἐξαίρειν τὴν κιβωτὸν, εἶπε Μωϋσῆς· Ἐξεγέρθητι, Κύριε, διασκορπισθήτωσαν οἱ ἐχθροί σου, φυγέτωσαν πάντες οἱ μισοῦντές σε. Καὶ ἐγόγγυζεν ὁ λαὸς, καὶ κατεκάη μέρος τῆς παρεμβολῆς, καὶ ἐκλήθη ὁ τόπος ἐμπυρισμός. Καὶ ηὔξατο Μωϋσῆς, καὶ ἐπαύσατο ἡ τιμωρία. Καὶ ἐζήτουν κρέα, καὶ ἔλεγον· Ἐμνήσθημεν τοὺς ἰχθῦς, οὓς ἠσθίομεν ἐν Αἰγύπτῳ, τοὺς σικύους, καὶ","english":"The unclean came to Moses, and he brought their case before God. And God commanded that the one who was unable to sacrifice the Passover in the first month, either because he was unclean or because he was on a long journey, should do so in the second month, on the fourteenth day. But if anyone, being clean and not on a long journey, should not wish to sacrifice the Passover in the first month, he shall be under sin. There shall be, it says, one law for the proselyte and for the native-born. Whenever the cloud went up, the sons of Israel set out, and wherever it stood, there they encamped. Moses is commanded to make silver trumpets, so that through them he might signal the people whenever they needed to set out, whenever they needed to gather the people in wars, in sacrifices; to use these trumpets at festivals, at new moons, at burnt offerings. And when the sons of Israel set out, Moses entreated Hobab the son of Raguel, who is also Jethro, that he might share with him both the journey and the good things promised to them. And as the ark set out, Moses said: Arise, O Lord, and let your enemies be scattered; let all who hate you flee. And the people grumbled, and part of the camp was burned up, and the place was called the burning. And Moses prayed, and the punishment ceased. And they sought meat, and said: We remember the fish that we ate in Egypt, the cucumbers, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"τοὺς πέπονας, τὰ πράσα, τὰ κρόμμυα, τὰ σκόροδα. Νῦν δὲ ἡ ψυχὴ ἡμῶν κατάξηρος· οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν. Ὡς δὲ ἐβαρύνετο τὴν ἀντιστασίαν αὐτῶν, καὶ ἐνετύγχανε τῷ Θεῷ, προστίθησιν αὐτῷ ἑβδομήκοντα πρεσβυτέρους, ὥστε συλλαμβάνεσθαι αὐτῷ ἐν τῇ ἀρχῇ. Τότε τοῦ Ἰησοῦ τοῦ Ναυῆ εἰπόντος· Κώλυσον τὸν υἱὸν Ἐλδὰδ καὶ Μωδὰδ τοῦ προφητεύειν, φησὶν ὁ Μωϋσῆς· Ζηλοῖς σύ μοι; Καὶ τίς δῷ ἅπαντα τὸν λαὸν Κυρίου προφήτας; Τότε ἀνέβη ὀρτυγομήτρα παρὰ Κυρίου, καὶ ἔφαγον. Καὶ τὰ κρέα ἦν ἐν τοῖς ὀδοῦσιν αὐτῶν, πρὶν ἢ ἐκλιπεῖν. Τοῦτο τὸ ἐν ψαλμῷ εἰρημένον· Ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν, καὶ ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ' αὐτούς· καὶ ἀπέκτεινεν ἐν τοῖς πλείοσιν αὐτῶν. Ἐκλήθη δὲ ὁ τόπος οὗτος μνήματα ἐπιθυμίας. Τότε κατελάλησε τῷ Μωϋσεῖ Μαρία, λέγουσα· Μὴ αὐτῷ μόνῳ ἐλάλησεν ὁ Θεός; Εἰπὼν δὲ ὁ Θεὸς, ὅτι αὐτῷ μόνῳ προφητῶν ἐλάλησεν οὕτως, ἐπέβαλεν ἐπὶ τὴν Μαριὰμ λέπραν, καὶ Μωϋσέως δεηθέντος ὑπὲρ αὐτῆς, οὐ πρότερον αὐτὴν ἀφῆκε καθαρισθῆναι, ἕως ἐποίησεν ἑπτὰ ἡμέρας ἔξω τῆς παρεμβολῆς. Πέμπει γοῦν τινας ἐκ τοῦ λαοῦ κατασκέψασθαι τὴν γῆν Χαναάν. Καὶ κατασκεψάμενοι, βότρυν ἤνεγκαν ἐκεῖθεν, καὶ τὴν γῆν ἐθαύμαζον. Ἐφοβοῦντο γὰρ τὸν λαὸν, ὡς μαχίμων ὄντων τῶν ἐκεῖ ἀνδρῶν. Χαλὲβ δὲ ὁ τοῦ Ἰεφονεὶ, καὶ Ἰησοῦς ὁ τοῦ Ναυῆ, καὶ αὐτοὶ ἐκ τῶν κατασκόπων ὄντες, παρεθάῤῥυνον τὸν λαόν. Οἱ δὲ ἦλθον λιθοβολῆσαι αὐτούς· ὁ δὲ Θεὸς ὀργισθεὶς εἶπε μὴ ἀνελθεῖν τοὺς γογγύσαντας εἰς τὴν γῆν τῆς ἐπαγγελίας, εἰ μὴ τὰ τέκνα αὐτῶν, καὶ Χαλὲβ υἱὸν Ἰεφονεὶ, καὶ Ἰησοῦν.","english":"the melons, the leeks, the onions, the garlic. But now our soul is dried up; our eyes are on nothing except the manna. And when he grew weary of their resistance, and appealed to God, he added to him seventy elders, so that they might assist him in the leadership. Then, when Joshua the son of Nun said, \"Stop Eldad and Medad from prophesying,\" Moses says, \"Are you jealous for my sake? And who would give all the Lord's people to be prophets?\" Then quail came up from the Lord, and they ate. And the meat was still in their teeth before it failed. This is what was said in the psalm: \"While the food was still in their mouth, the wrath of God rose up against them; and he killed them among the majority of them.\" And that place was called Kibroth-hattaavah. Then Miriam spoke against Moses, saying, \"Did God speak to him alone?\" And when God said that he had thus spoken to him alone of the prophets, he laid leprosy on Miriam, and when Moses pleaded for her, he did not let her be cleansed until she had spent seven days outside the camp. Then he sends some of the people to spy out the land of Canaan. And after spying it out, they brought back a cluster of grapes from there, and they marveled at the land. For they were afraid of the people, since the men there were warlike. But Caleb the son of Jephunneh and Joshua the son of Nun, themselves also among the spies, encouraged the people. But they came to stone them; and God, angered, said that those who had grumbled would not go up into the land of promise, except their children, and Caleb the son of Jephunneh, and Joshua.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Τεσσαράκοντα δὲ ἔτη, φησὶν, ἔσονται ἐν τῇ ἐρήμῳ, ἕως ἂν αὐξηθῇ τὰ παιδία, κατὰ ἀριθμὸν τῶν ἡμερῶν, ὧν ἐπεσκέψαντο τὴν γῆν. Τότε οἱ κατάσκοποι πάντες ἀπέθανον, πλὴν Χαλὲβ καὶ Ἰησοῦ τοῦ Ναυῆ, καὶ ἐπένθησεν ὁ λαός. Ἀνῆλθον ἐπὶ τὸν Ἀμαλὴκ παρὰ τὸ δοκοῦν τῷ Θεῷ, καὶ ἡ κιβωτὸς ἀνέμεινεν ἐν τῇ παρεμβολῇ μετὰ Μωϋσέως. Καὶ ἐξῆλθεν Ἀμαλὴκ, καὶ κατέκοψεν αὐτούς. Ἐντέλλεται περὶ ὁλοκαυτωμάτων, περὶ ἀπαρχῶν, περὶ θυσιῶν τῶν ὑπὲρ πλημμελείας. Ἑάλω τις ξύλα συλλέξας ἐν σαββάτῳ, καὶ ἐλιθοβολήθη. Προστάσσονται κράσπεδα ἐπὶ τὰ πτερύγια ποιῆσαι. Τὰ περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβηρών· ἡ ἐπανάστασις αὐτῶν, ἡ τιμωρία ἢν ἔδοσαν. Οἱ δὲ λοιποὶ τοῦ λαοῦ, τούτων γενομένων, οὐκ ἐσωφρονίσθησαν, ἀλλὰ πάλιν ἐπανέστησαν τῷ Μωϋσῇ, καὶ ἀποθνήσκουσι τεσσαρεσκαίδεκα χιλιάδες καὶ ἑπτακόσιοι. Τότε ἤνθησεν ἡ ῥάβδος Ἀαρών. Λέγει καὶ διατάσσεται ὃ λαμβάνειν δεῖ τοὺς Λευΐτας καὶ τὸν ἱερέα τὸν μέγαν. Καὶ νομοθετεῖ περὶ τῆς σποδοῦ τῆς δαμάλεως, ἐξ ἧς τὸ ὕδωρ τοῦ ῥαντισμοῦ ἐγίνετο. Τὴν δὲ δάμαλιν αὐτὴν ἔδοξέ τισι τύπον εἶναι τοῦ πάθους τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀπὸ δὲ τῆς σποδοῦ τῆς δαμάλεως ἐκαθαίρετο ὁ ὢν ἐπὶ νεκροῦ ἀκάθαρτος. Ἦλθε δὲ ὁ λαὸς εἰς Καδὴς, καὶ ἐκεῖ ἀπέθανε Μαρία, καὶ ἐτάφη. Οὐκ ὄντος ὕδατος πάλιν γογγύζουσιν οἱ Ἰουδαῖοι· ὁ δὲ Μωϋσῆς καὶ Ἀαρὼν κελεύονται ἐκ τῆς πέτρας ἐξαγαγεῖν ὕδωρ. Ἐπάταξεν αὐτὴν ὁ Μωϋσῆς λέγων· Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὕδωρ ὑμῖν; Καὶ ἐξῆλθεν ὕδωρ. Καὶ εἶπε Κύριος πρὸς Μωϋσῆν καὶ Ἀαρών·","english":"Forty years, he says, they will be in the wilderness, until the children grow up, according to the number of the days in which they spied out the land. Then all the spies died, except Caleb and Joshua the son of Nun, and the people mourned. They went up against Amalek against the will of God, and the ark remained in the camp with Moses. And Amalek came out and cut them down. He gives commands concerning whole burnt offerings, concerning first-fruits, concerning sacrifices for trespass. Someone was caught gathering wood on the Sabbath, and was stoned. They are commanded to make fringes on the corners. The matters concerning Korah, Dathan, and Abiram: their rebellion, the punishment which they gave. But the rest of the people, when these things happened, were not brought to their senses, but again rose up against Moses, and fourteen thousand seven hundred die. Then the rod of Aaron blossomed. He speaks and ordains what the Levites and the high priest must receive. And he legislates concerning the ashes of the heifer, from which the water of sprinkling was made. And the heifer itself seemed to some to be a type of the passion of our Lord Jesus Christ. And by the ashes of the heifer the one who was unclean from a dead body was cleansed. And the people came to Kadesh, and there Miriam died and was buried. Since there was no water, the Jews again murmur; and Moses and Aaron are commanded to bring water out of the rock. Moses struck it, saying, Shall we not bring water out of this rock for you? And water came out. And the Lord said to Moses and Aaron:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ὅτι οὐκ ἐπιστεύσατέ μοι ἁγιάσαι με ἐναντίον τῶν υἱῶν Ἰσραὴλ, διὰ τοῦτο οὐκ εἰσάξετε ὑμεῖς τὴν συναγωγὴν ταύτην εἰς τὴν γῆν, ἣν ἔδωκα αὐτοῖς. Πρεσβεύεται Μωϋσῆς πρὸς τὸν βασιλέα Ἐδὼμ, ἵνα ἀφῇ αὐτούς· ὁ δὲ οὐ συνεχώρησε· καὶ ἐξέκλιναν ἀπ' αὐτοῦ υἱοὶ Ἰσραήλ. Ὡς δὲ ἦλθον εἰς Ὢρ τὸ ὄρος, κελεύσαντος τοῦ Θεοῦ, λαβὼν Μωϋσῆς τὸν Ἀαρὼν καὶ Ἐλεάζαρ τὸν υἱὸν αὐτοῦ, ἀνήγαγεν εἰς τὸ ὄρος· καὶ ἐνέδυσε τὸν Ἐλεάζαρ τὰ ἱμάτια αὐτοῦ. Ὁ δὲ Ἀαρὼν ἀπέθανεν ἐν τῷ ὄρει. Καὶ ἔκλαυσεν ὁ λαὸς τριάκοντα ἡμέρας. Εἷλον τὸν Χαναναῖον, καὶ ἀνεθεμάτισαν αὐτόν. Ἐλθόντες δὲ ἐπὶ θάλασσαν Ἐρυθρὰν, ἐκύκλουν τὴν γῆν Ἐδὼμ, καὶ ὠλιγοψύχουν, καὶ κατεγόγγυζον Μωϋσῇ· καὶ ἀπέστειλεν ὁ Θεὸς ἐπ' αὐτοὺς ὄφεις θανατοῦντας. Καὶ ηὔξατο Μωϋσῆς· καὶ ἐποίησε χαλκοῦν ὄφιν, προσταχθεὶς ὑπὸ τοῦ Θεοῦ. Καὶ ὁ δακνόμενος, ἡνίκα ἀνέβλεψεν εἰς τὸν ὄφιν, ἔζη Περὶ τούτου τοῦ ὄφεως εἴρηται ἐν τῷ Εὐαγγελίῳ· Καθὼς ὕψωσε Μωϋσῆς τὸν ὄφιν ἐν\n\nτῇ ἐρήμῳ, οὕτω δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀνθρώπου. Πρεσβεύεται Μωϋσῆς πρὸς τὸν βασιλέα τῶν Ἀμοῤῥαίων τὸν Σηών. Οὗτος δὲ ὁ Σηὼν πολε μήσας πρότερον τὸν βασιλέα Μωὰβ, ἔλαβε τὴν γῆν αὐτοῦ. Ὡς δὲ καὶ τοῖς Ἰσραηλίταις συνέμιξεν εἰς πόλεμον, ἡττήθη κατὰ κράτος, καὶ τὰς πόλεις αὐτοῦ πάσας ἔλαβον οἱ Ἰσραηλῖται. Συμβαλόντες δὲ καὶ τῷ Ὢγ βασιλεῖ τῆς Βασὰν, τοῖς αὐτοῖς περιέβαλον αὐτὸν κακοῖς, οἷς καὶ τὸν Σηὼν, καὶ τὴν γῆν καὶ τὰς πόλεις αὐτοῦ πάσας ἔλαβον. Πέμπει βασιλεὺς Βαλὰκ πρὸς Βαλαὰμ τὸν μάντιν, ἵνα ἀράσηται τὸν λαόν. Ὁ δὲ Θεὸς τὸ μὲν πρῶτον ἐκώλυσεν.","english":"Because you did not believe me, to sanctify me before the sons of Israel, therefore you shall not bring this congregation into the land that I gave to them. Moses sends an embassy to the king of Edom, asking him to let them pass through; but he did not permit it, and the sons of Israel turned aside from him. And when they came to Mount Hor, at God's command, Moses took Aaron and Eleazar his son and brought them up the mountain; and he put his garments on Eleazar. And Aaron died on the mountain. And the people mourned for thirty days. They took the Canaanite and devoted him to destruction. And when they came to the Red Sea, they went around the land of Edom, and they grew faint-hearted and murmured against Moses; and God sent deadly serpents upon them. And Moses prayed; and he made a bronze serpent, having been commanded by God. And the one who was bitten, whenever he looked up at the serpent, lived. Concerning this serpent it has been said in the Gospel: As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up. Moses sends an embassy to Sihon, the king of the Amorites. But this Sihon, having first made war on the king of Moab, took his land. And when he also joined battle with the Israelites, he was defeated utterly, and the Israelites took all his cities. And having also engaged Og king of Bashan, they visited the same evils upon him as upon Sihon, and took his land and all his cities. Balak the king sends to Balaam the seer, that he might curse the people. But God at first prevented him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ὡς δὲ ἐνέκειτο τῷ μάντει, συνεχώρησεν ἀπελθεῖν μὲν, οὐ μὴν ἀράσασθαι ἀλλ' ἔτρεψε τὰς κατάρας εἰς εὐλογίας. Οὐκ ἐπειδὴ ἴσχυόν τι αἱ ἀραὶ τοῦ μάντεως, ἀλλ' ἐπειδὴ ταλαίπωρος ἦν ὁ λαὸς, ἤμελλεν αὐτοῦ πιστεύειν ταῖς κατάραις, καὶ κατακρίνεσθαι ἐκεῖ διὰ τὴν ἰδίαν ἀσθένειαν. Οὗτος προφητεύει περὶ τοῦ Χριστοῦ λέγων· Ἀνατελεῖ ἄστρον ἐξ Ἰακὼβ, καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ. Πνεῦμα γὰρ Θεοῦ ἐγενήθη ἐπὶ τῷ μάντει. Ὡς δὲ ἀπῆλθεν ὁ Βαλαὰμ, ἐκπορεύουσιν οἱ υἱοὶ Ἰσραὴλ εἰς τὰς θυγατέρας Μωὰβ, καὶ τελοῦνται τῷ Βεελφεγώρ. Τότε κελεύει Μωϋσῆς ἕκαστον, ἀποκτεῖναι τὸν ἀδελφὸν εἰδωλολατρήσαντα. Τότε καὶ Φινεὲς υἱὸς Ἐλεάζαρ ἐξεκέντησε τὸν Ζαμβρὶν τὸν Ἰσραηλίτην, καὶ τὴν Χασβὶ τὴν Μαδιανῖτιν μετ' αὐτοῦ· καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. Τότε ἀριθμοῦνται οἱ υἱοὶ Ἰσραὴλ ἀπὸ εἰκοσαέτους καὶ ἐπάνω, καὶ εὑρέθησαν ἑξακόσιαι χιλιάδες, καὶ τρισχίλιοι ἄνδρες καὶ τριάκοντα· οἱ δὲ Λευῗται τρεῖς καὶ εἴκοσι χιλιάδες ἀπὸ μηνιαίου καὶ ἐπάνω. Αὕτη ἡ ἐπίσκεψις ἐν Ἀραβὼθ Μωὰβ ἐγένετο, πέραν τοῦ Ἰορδάνου. Καὶ οὐκ ἦν ἐν αὐτοῖς ἄνθρωπος, ἐξ ὧν ἐπεσκέψατο Μωϋσῆς πρότερον ἐν τῇ ἐρήμῳ Σινᾶ, πλὴν Ἰησοῦς ὁ τοῦ Ναυῆ, καὶ Χαλὲβ ὁ τοῦ Ἰεφονεί. Προσέρχονταί τινες θυγατέρες Σαλπαὰδ τῆς φυλῆς Μανασσῆ, ἀξιοῦσαι, ἐπειδὴ ἄπαις ἀῤῥένων παίδων ἀπέθανεν ὁ πατὴρ αὐτῶν, εἰς αὐτὰς ἐλθεῖν τὴν κληρονομίαν, καὶ τὴν κατάσχεσιν. Προσέταξεν ὁ Θεὸς λαβεῖν αὐτάς. Κἄν τις ἀποθάνῃ μὴ ἔχων υἱὸν, ἡ θυγάτηρ κληρονομείτω· θυγατρὸς δὲ οὐκ οὔσης, ἀδελφός· ἀδελφοῦ δὲ οὐκ ὄντος, ἀδελφὸς τοῦ πατρός.","english":"When he pressed the seer, he permitted him to go, but not to curse; rather, he turned the curses into blessings. Not because the curses of the seer had any power, but because the people were wretched, and he was going to believe his curses and be condemned there on account of their own weakness. This man prophesies concerning Christ, saying: A star shall rise out of Jacob, and a man shall arise out of Israel. For the Spirit of God came upon the seer. And when Balaam departed, the sons of Israel went out to the daughters of Moab, and were initiated into Baal-peor. Then Moses commanded each one to kill his brother who had committed idolatry. Then also Phinehas the son of Eleazar pierced through Zimri the Israelite, and Cozbi the Midianite woman with him; and it was reckoned to him as righteousness. Then the sons of Israel were numbered from twenty years old and upward, and there were found six hundred thousand, and three thousand and thirty men; and the Levites twenty-three thousand from a month old and upward. This census took place in Araboth Moab, beyond the Jordan. And there was not a man among them from those whom Moses had numbered previously in the wilderness of Sinai, except Joshua the son of Nun, and Caleb the son of Jephunneh. Some daughters of Zelophehad of the tribe of Manasseh came forward, asking that, since their father had died without male children, the inheritance and the possession should come to them. God commanded that they should receive it. And if anyone dies having no son, let the daughter inherit; and if there is no daughter, the brother; and if there is no brother, the father's brother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Δείκνυσιν ὁ Θεὸς Μωϋσῇ ἀπὸ τοῦ ὄρους τοῦ Ναυὼ τὴν γῆν τῆς ἐπαγγελίας, καὶ χειροτονεῖται Ἰησοῦς ὁ τοῦ Ναυῆ εἰς τὴν αὐτοῦ τάξιν. Τότε ἐντέλλεται τοῖς υἱοῖς Ἰσραὴλ περὶ ὁλοκαυτωμάτων, θυσιῶν τῶν καθ' ἡμέραν, τῶν ἐν σαββάτοις, τῶν ἐν νεομηνίαις, τῶν ἐν τῷ πάσχα, τῶν ἐν τῇ ἡμέρᾳ τῶν ἑβδομάδων, τῶν ἐν τῷ ἑβδόμῳ μηνί. Διατάσσει καὶ περὶ εὐχῶν, τουτέστιν, ὧν ἄν τις τάξηται. Τότε ἐξοπλίζονται δώδεκα χιλιάδες ἐκ τῶν Ἰσραηλιτῶν κατὰ Μαδιανιτῶν, καὶ Φινεὲς μετ' αὐτῶν, καὶ ἀναιροῦσιν αὐτοὺς, καὶ πέντε βασιλεῖς Μαδιὰμ, καὶ τὸν Βαλαὰμ τὸν μάντιν. Καὶ ἀπήρξαντο τῷ Θεῷ τῶν σκύλων, καὶ τὰ λοιπὰ διένειμαν ἑαυτοῖς. Προσελθόντες ἡ φυλὴ Ῥουβὶμ καὶ Γὰδ, καὶ τὸ ἥμισυ τῆς φυλῆς Μανασσῆ, ᾔτουν παρὰ Μωϋσέως τὴν πέραν τοῦ Ἰορδάνου χώραν. Ὁ δὲ ἔδωκε, πρότερον συνομολογησάντων ἐκείνων συμμαχήσειν τοῖς λοιποῖς Ἰσραηλίταις, καὶ διαβήσεσθαι τὸν Ἰορδάνην μεθ' ὅπλων, ὥστε πολεμῆσαι ὑπὲρ τῶν ἀδελφῶν αὐτῶν. Ἐνταῦθα διηγεῖται Μωϋσῆς ἀπὸ Αἰγύπτου ἕως ἦλθον ἀντικρὺ Ἱεριχώ. Ἐντέλλεται αὐτοῖς ὥστε ἐξολοθρεῦσαι πάντα τὰ εἴδωλα τῶν ἐθνῶν. Λέγει αὐτοῖς καὶ περὶ τῶν ὁρίων τῆς γῆς, πόθεν ἄρχονται, καὶ ποῦ πληροῦνται. Παραγγέλλει δὲ καὶ περὶ τῆς γῆς, ἧς ἔδει τοὺς Λευΐτας λαβεῖν, καὶ περὶ τῶν ἓξ πόλεων τῶν φυγαδευτηρίων, ὥστε τὸν ἀκουσίως ἀνελόντα ἐκεῖ καταφεύγειν, καὶ ἀπαλλάσσεσθαι κινδύνου, μένοντι ἐκεῖ, ἕως ἂν ἀποθάνῃ ὁ ἱερεὺς ὁ μέγας. Ἐὰν δὲ ἁλῷ ἔξω τῶν ὅρων τῆς πόλεως, καὶ φονεύσῃ αὐτὸν ὁ συγγενὴς τοῦ πεφονευμένου, οὐ δώσει δίκην. Καὶ διαλέγεται βραχέα περὶ τῶν νόμων τῶν περὶ φόνων κειμένων.","english":"God shows Moses from the mountain of Nau the land of promise, and Joshua the son of Nau is appointed in his place. Then he gives commands to the sons of Israel concerning whole burnt offerings, the daily sacrifices, those on the sabbaths, those on the new moons, those at the Passover, those on the day of the weeks, those in the seventh month. He also gives ordinances concerning vows, that is, whatever a person may vow. Then twelve thousand of the Israelites are armed against the Midianites, and Phinehas with them, and they destroy them, and the five kings of Midian, and Balaam the seer. And they set apart the firstfruits of the spoils for God, and divided the rest among themselves. The tribe of Reuben and Gad, and the half of the tribe of Manasseh, came forward and asked Moses for the land beyond the Jordan. And he gave it, after they had first agreed to fight as allies with the rest of the Israelites, and to cross the Jordan with their weapons, so as to wage war on behalf of their brothers. Here Moses recounts from Egypt until they came opposite Jericho. He commands them to utterly destroy all the idols of the nations. He also tells them about the boundaries of the land, where they begin and where they end. And he gives instructions also about the land which the Levites were to receive, and about the six cities of refuge, so that one who has killed unintentionally may flee there and be delivered from danger, remaining there until the high priest dies. But if he is caught outside the boundaries of the city, and the kinsman of the slain man kills him, he shall not be punished. And he speaks briefly about the laws laid down concerning murders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Προσέρχονται οἱ ἄρχοντες τῆς φυλῆς Μανασσῆ λέγοντες τῷ Μωϋσῇ· Ἐπειδὴ ἔδοξε τὰς θυγατέρας Σαλπαὰδ λαβεῖν κλῆρον, εἰ συμβαίη αὐτὰς γαμηθῆναι ἀνδρὶ ἐξ ἑτέρας φυλῆς, τί ἵνα γίνηται; ἀπελεύσεται γὰρ ὁ κλῆρος τῆς ἡμετέρας φυλῆς εἰς ἐκείνην τὴν φυλήν. Τότε\n\nπροσέταξε Μωϋσῆς, ἐκ τῆς ἰδίας φυλῆς γυναῖκα λαμβάνειν ἄνδρα, ἵνα μὴ μεταφέρωνται αἱ κληρονομίαι ἀπὸ φυλῆς εἰς φυλήν. Σύνοψις τοῦ Δευτερονομίου. Ὡς ἐν κεφαλαίῳ διηγεῖται πάντα τὰ πρῶτα Μωϋσῆς, εἰς ὑπόμνησιν αὐτοὺς ἄγων τῆς τε τοῦ Θεοῦ εὐεργεσίας, καὶ τῆς αὐτῶν κακίας. Περὶ τοῦ μὴ εἰδωλολατρεῖν παραίνεσις. Ἐνταῦθα κεῖται καὶ τὸ, Μὴ προσκυνήσῃς τοῖς ἄστροις, ἃ ἀπένειμε Κύριος ὁ Θεός σου πᾶσι τοῖς ἔθνεσι τοῖς ὑποκάτω τοῦ οὐρανοῦ. Τὸ δὲ, Ἀπένειμε, οὐχ ὅτι αὐτὸς προσέταξεν· ἄπαγε· ἀλλὰ καθώς φησιν ὁ μακάριος Παῦλος· Παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, οὐχ ὅτι παρέδωκεν, ἀλλ' ὅτι ἑλομένους αὐτοὺς καὶ ἀνεπιστρόφως ἔχοντας ἀφῆκεν. Οὕτως ἐνταῦθα τὸ, Ἀπένειμεν αὐτοῖς, τουτέστιν, ἑλομένους τὴν πλάνην, καὶ μὴ βουλομένους ἐπιστρέψαι, ἀφῆκεν. Ἐνταῦθα μικρὸν προελθὼν λέγει· Διαμαρτύρομαι ὑμῖν τὸν οὐρανὸν καὶ τὴν γῆν, ὅτι ἀπωλείᾳ ἀπολεῖσθε, ἐὰν ἀποστῆτε ἀπὸ τοῦ Θεοῦ. Εἶτα δείκνυσιν ὅτι οὐδενὶ ταῦτα παρέσχεν ὁ Θεὸς ἅπερ ἐκείνοις. Καὶ ἀφορίζει τρεῖς πόλεις τοῦ Ἰορδάνου εἰς φυγαδευτήριον. Ἔτι τῶν προτέρων αὐτοὺς ὑπομιμνήσκει, καὶ, Ἔφαψαι αὐτὰ ἐπὶ τῶν χειρῶν σου, φησὶ, καὶ ἐπὶ τῶν φλιῶν σου γράψεις, καὶ διδάξεις τὸν υἱόν σου.","english":"The leaders of the tribe of Manasseh come to Moses, saying: Since it seemed good that the daughters of Salpaad receive an inheritance, if it should happen that they are married to a man from another tribe, what is to become of it? For the inheritance of our tribe will pass over to that tribe. Then Moses commanded that a man take a wife from his own tribe, so that inheritances might not be transferred from tribe to tribe. Synopsis of Deuteronomy. As in summary, Moses recounts all the first things, bringing them to remembrance of both God's beneficence and their own wickedness. An exhortation concerning not worshipping idols. Here is also the saying, Do not worship the stars, which the Lord your God apportioned to all the nations under heaven. But the word \"apportioned\" is not because he himself commanded it—far be it!—but as the blessed Paul says: God handed them over to a reprobate mind, not because he handed them over, but because, having chosen it themselves and being unwilling to turn back, he left them. Thus here, \"he apportioned to them,\" that is, those who chose error and did not wish to turn back, he left. Here, proceeding a little further, he says: I call heaven and earth to witness against you, that you will utterly perish, if you depart from God. Then he shows that God granted these things to no one else which he granted to them. And he sets apart three cities of the Jordan as a place of refuge. Still he reminds them of the former things, and says, And you shall bind them on your hands, and you shall write them on your doorposts, and you shall teach your son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Εἰπὼν δὲ ἃ συμβήσεται κακὰ ἐὰν παρακούσωσι, παραθαῤῥύνει πρὸς τὸ μὴ δεδοικέναι τοὺς πολεμίους Πάλιν ἀναμιμνήσκει τῶν προτέρων. Ἐνταῦθα κεῖται τὸ, Πρόσεχε σεαυτῷ, ὃ πολλάκις αὐτοῖς καὶ προϊὼν ἐπιλέγει, καὶ παραινεῖ τὰς νίκας μὴ τῇ οἰκείᾳ δυνάμει ἐπιγράφειν, ἀλλὰ τῇ τοῦ Θεοῦ χάριτι. Ἐνταῦθα κεῖται, ὅτι Ὁ Θεὸς πῦρ καταναλίσκον ἐστὶν ὅπερ ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους ἔθηκε. Παραινεῖ δὲ ἐν ταὐτῷ Μωϋσῆς μὴ ἐπαίρεσθαι αὐτούς. Οὐ γὰρ διὰ τὴν δικαιοσύνην σου, φησὶν, Ἰσραὴλ, ἐξολοθρευθήσεται τὰ ἔθνη, ἀλλὰ διὰ τὴν ἀσέβειαν αὐτῶν. Ὑπομιμνήσκει δὲ αὐτοὺς καὶ τῆς μοσχοποιίας. Ἐνταῦθα δὲ κεῖται· Περιτέμνεσθε τὴν σκληροκαρδίαν ὑμῶν, καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε. Ἐγκωμιάζει τὴν γῆν τῆς ἐπαγγελίας. Ἐνταῦθα κεῖται· Φαγὼν καὶ πιὼν καὶ ἐμπλησθεὶς πρόσεχε σεαυτῷ· καὶ προλέγει τὰ κακὰ παρακούουσι, καὶ τὰ ἀγαθὰ εἰ ὑπακούσειαν. Καὶ κελεύει ἐπ' ὄρος Γαριζὶν δοῦναι τὴν εὐλογίαν, καὶ τὴν κατάραν ἐπ' ὄρος Γεβάλ· ἀπολέσαι τὰ εἴδωλα καὶ τοὺς τόπους αὐτῶν. Κελεύει μὴ πανταχοῦ θυσίας ἀναφέρειν τῷ Θεῷ, ἀλλ' εἰς τὸν τόπον ὃν ἂν ἐκλέξηται. Περὶ τοῦ μὴ ζηλοῦν τὰ ἔθνη, μηδέ τινι πείθεσθαι συμβουλεύοντι εἰδωλολατρεῖν, κἂν σημεῖα ποιῇ, μήτε φίλῳ, μήτε ἄλλῳ τινὶ, ἀλλὰ λιθοβολεῖν τὸν παραινοῦντα, κἂν ἀδελφὸς ἦ, κἂν πόλις εἰδωλολατρεύσῃ, πανώλεθρον αὐτὴν ποιεῖν. Τίνα δεῖ ἐσθίειν, καὶ τίνα παραιτεῖσθαι παραινεῖ. Περὶ ἀφέσεως χρεῶν νομοθετεῖ, περὶ ἀφέσεως καὶ ἐλευθερίας τῶν δουλευόντων, περὶ πρωτοτόκων, περὶ τοῦ πάσχα.","english":"Having said what evils will befall them if they disobey, he encourages them not to fear the enemies. Again he reminds them of former things. Here is found the saying, Take heed to yourself, which he often adds as he goes on, and he exhorts them not to ascribe their victories to their own power, but to the grace of God. Here is found that God is a consuming fire, which Paul set down in the letter to the Hebrews. At the same time Moses exhorts them not to be puffed up. For not because of your righteousness, he says, O Israel, will the nations be destroyed, but because of their impiety. He reminds them also of the making of the calf. Here is found: Circumcise the hardness of your hearts, and you shall not harden your necks. He praises the land of promise. Here is found: When you have eaten and drunk and been filled, take heed to yourself; and he foretells the evils for those who disobey, and the good things if they obey. And he commands that the blessing be given on Mount Garizin, and the curse on Mount Gebal; to destroy the idols and their places. He commands that sacrifices be offered to God not everywhere, but in the place which he shall choose. Concerning not emulating the nations, nor obeying anyone who advises idolatry, even if he works signs, neither a friend nor anyone else, but stoning the one who advises it, even if he is a brother; and if a city practices idolatry, to make it utterly destroyed. He advises what one should eat and what to refuse. He legislates concerning the remission of debts, concerning the remission and freedom of those who serve, concerning firstborn, concerning the Passover.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ἐνταῦθα κεῖται τὸ, Οὐ δυνήσῃ τὸ πάσχα ποιεῖν ἐν οὐδεμιᾷ τῶν πόλεων ὧν Κύριος ὁ Θεός σου δίδωσί σοι, ἀλλ' εἰς τὸν τόπον ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου. Περὶ τῆς τῶν ἑβδομάδων, περὶ τῆς τῶν σκηνοπηγιῶν, περὶ κριτῶν, περὶ βασιλέων, εἴ ποτε ἔλθοιεν εἰς ἐπιθυμίαν τοῦ βασιλεῦσαί τινα. Περὶ Λευϊτῶν, καὶ ὧν ὀφείλουσι λαμβάνειν. Περὶ τοῦ μὴ δεῖν τοῖς λεγομένοις καθαρισταῖς κεχρῆσθαι, ἢ ἐπαοιδοῖς, ἢ μαντείαις ἢ κληδόσιν, ἢ τοῖς τοιούτοις. Ἐνταῦθα κεῖται τὸ, Προφήτην ὑμῖν ἀναστήσει ὁ Θεὸς ὡς ἐμέ. Καὶ περὶ τῶν φυγαδευτηρίων πόλεων διατάττεται. Ἐνταῦθα κεῖται, Ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. Καὶ περὶ τῶν ψευδομαρτυρούντων, τί δεῖ πάσχειν αὐτούς. Ἐπιστάντος πολέμου, λέγει τίνα δεῖ ἐκπέμπειν, καὶ μὴ ἀφιέναι συμπολεμεῖν αὐτοῖς. Παραινεῖ μὴ ἀναιρεῖσθαι τοὺς πολεμίους ὑποπίπτοντας, πλὴν τῶν ἑπτὰ ἐθνῶν. Καὶ τὰς μὲν πόλεις ἁπάσας, ἐπειδὰν ἕλητε, φησὶ, σκυλεύετε, τὰ ἄῤῥενα μόνα ἀναιροῦντες. Ἐκ δὲ τούτων, ὧν τὴν γῆν κληρονομεῖτε, μηδένα ζωγρήσητε ἐμπνέοντα. Καρποφόρα ξύλα μὴ τέμνετε, φησὶν, εἰς τὸ πῆξαι χάρακα ἐν πολιορκίᾳ. Εἴ τις εὑρεθῇ πεφονευμένος, ὁ δὲ φονεύσας μὴ φαίνοιτο, νομοθετεῖ τί δεῖ γίνεσθαι. Ἐὰν δέ τις δύο ἔχων γυναῖκας, τὴν μὲν μισήσῃ, ἀγαπήσῃ δὲ τὴν ἑτέραν, καὶ συμβῇ τὸν τῆς μισουμένης εἶναι πρωτότοκον, μὴ","english":"Here is found the saying, You shall not be able to keep the Passover in any of the cities which the Lord your God gives you, but in the place which the Lord your God shall choose. Concerning the weeks, concerning the tabernacles, concerning judges, concerning kings, if ever they should come to desire that someone reign. Concerning the Levites, and what they ought to receive. Concerning the necessity of not resorting to those called purifiers, or to enchanters, or to divinations or omens, or such things. Here is found the saying, God will raise up for you a prophet like me. And he gives ordinances concerning the cities of refuge. Here is found, By the mouth of two witnesses and three every word shall be established. And concerning false witnesses, what they ought to suffer. When war arises, he says who ought to be sent out, and not to allow them to fight alongside. He counsels not to kill enemies who fall in submission, except the seven nations. And all the cities, he says, when you take them, plunder, killing only the males. But from these, whose land you inherit, do not take any breathing creature alive. Do not cut down fruit-bearing trees, he says, to set up a palisade in a siege. If anyone is found slain, and the slayer does not appear, he legislates what ought to be done. And if someone has two wives, and hates the one but loves the other, and it happens that the firstborn is the son of the hated one, do not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"προτιμείσθω αὐτοῦ ὁ τῆς ἠγαπημένης. Περὶ υἱοῦ ἀπειθοῦς. Ἐνταῦθα κεῖται, Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Ἐπεὶ οὖν ἔκειτο κατάρα τοῖς μὴ φυλάσσουσι τὸν νόμον, Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τούτῳ· περὶ τοῦ νόμου λέγων Μωϋσῆς· καὶ τὴν κατάραν ἐκείνην οὐκ ἐνῆν λαβεῖν τὸν Χριστόν· ἐπλήρωσε γὰρ τὸν νόμον, κατάραν κατάρας ἀντηλλάξατο κρεμασθεὶς ἐπὶ ξύλου. Περὶ τοῦ μὴ δεῖν μηδὲ τῶν ἐχθρῶν τὰ ἄλογα παρορᾷν, καὶ ἕτερα νομοθετεῖ, καὶ περὶ γαμικῶν διαλέγεται νόμων, καὶ τιμωρίας τίθησι κατὰ τῶν ὑβριζόντων εἰς παρθένους. Τίνας κωλύει μὴ εἰσιέναι εἰς ἐκκλησίαν, καὶ περὶ ἑτέρων νομοθετεῖ, καὶ περὶ τοῦ μὴ λαβεῖν τόκον. Περὶ τοῦ μὴ χρονίζειν ἐν ταῖς τῶν εὐχῶν ἀποδόσεσι, ἀλλ' ὅπερ ἄν τις εὔξηται, εὐθέως ἀποτελεῖν. Περὶ τῆς γυναικὸς τῆς λαμβανούσης βιβλίον ἀποστασίου, περὶ ἐνεχύρων, περὶ κλοπῆς, περὶ μισθοῦ μισθωτοῦ, περὶ ὀρφανοῦ, περὶ χήρας, περὶ τοῦ καταλιμπάνειν σταχυολογεῖν καὶ ῥαγολογεῖν τοῖς πένησιν. Ἐνταῦθα κεῖται περὶ τοῦ μὴ δεῖν πλέον τεσσαράκοντα λαμβάνειν τὸν ἐγκαλούμενον περὶ ἀδικίας τινός. Καὶ περὶ τοῦ μὴ φιμοῦν βοῦν ἀλοῶντα, καὶ περὶ τοῦ ἐγείρειν σπέρμα τῷ τεθνεῶτι ἀδελφῷ τὸν ὑπολειπόμενον, καὶ τί πείσεται εἰ μὴ βούλοιτο ἐγεῖραι. Περὶ σταθμῶν, περὶ μέτρων. Περὶ τοῦ ἐξολοθρεῦσαι τὸν Ἀμαλήκ. Περὶ ἀπαρχῶν, περὶ φιλανθρωπίας τῆς εἰς χήρας καὶ ὀρφανούς. Ἐντεῦθεν λοιπὸν αἱ κατάραι καὶ εὐλογίαι, αἱ μὲν παρακούουσιν, αἱ δὲ πειθομένοις. Καὶ μακρὸν ἀποτείνει λόγον περὶ τῶν μελλόντων αὐτοὺς διαδέχεσθαι κακῶν.","english":"Let his beloved be preferred to him. Concerning a disobedient son. Here is found, Cursed is everyone who hangs on a tree. Since, then, a curse lay upon those who do not keep the law—Cursed is everyone who does not abide by all things written in this book—Moses speaking concerning the law; and that curse Christ could not receive, for he fulfilled the law; he exchanged curse for curse, having been hanged on a tree. Concerning the fact that one ought not to neglect even the irrational animals of one's enemies, and he legislates other things, and discourses concerning marriage laws, and establishes penalties against those who do violence to virgins. Whom he forbids to enter the church, and he legislates concerning other matters, and concerning not taking interest. Concerning not delaying in the payment of vows, but fulfilling immediately whatever one has vowed. Concerning the woman who receives a bill of divorce, concerning pledges, concerning theft, concerning the wages of a hired worker, concerning the orphan, concerning the widow, concerning leaving gleanings of grain and grapes for the poor. Here is found the matter of the accused not receiving more than forty lashes for some injustice. And concerning not muzzling an ox that treads out grain, and concerning raising up seed for a dead brother by the surviving one, and what he will suffer if he does not wish to raise it up. Concerning weights, concerning measures. Concerning utterly destroying Amalek. Concerning firstfruits, concerning kindness toward widows and orphans. From here on, then, are the curses and blessings—the one for those who disobey, the other for those who obey. And he extends a long discourse concerning the evils that will succeed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Τοῦτο συνέβη ἐπὶ Ἀσσυρίων καὶ Βαβυλωνίων. Τὸ δὲ τοὺς υἱοὺς φαγεῖν, ἐν πολιορκίαις ἐξέβη. Καὶ αὐτοῦ μέμνηται ἐνταῦθα περὶ τοῦ Χριστοῦ. Ἔσται, φησὶν, ἡ ζωή σου κρεμαμένη πρὸ ὀφθαλμῶν σου. Ἐνταῦθα κεῖται, Μή τις ῥίζα πικρίας, οὗ καὶ ὁ Παῦλος ἐμνημόνευσεν ἐν τῇ πρὸς Ἑβραίους. Ἐνταῦθα κεῖται, Τὰ κρυπτὰ Κυρίῳ τῷ Θεῷ, τὰ δὲ φανερὰ ὑμῖν καὶ τοῖς τέκνοις ὑμῶν. Ὅτι ἡ ἐντολὴ αὐτοῦ, φησὶν, οὐκ ἔσται ὑπέρογκος. Οὐκ ἐν τῷ οὐρανῷ, ἵνα εἴπῃς, Τίς ἀναβήσεται εἰς τὸν οὐρανόν; οὐδὲ πέραν τῆς θαλάσσης, ἀλλ' ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου. Ταῦτα περὶ τῆς νομικῆς ἐντολῆς εἰρημένα εἵλκυσεν εἰς τὴν πίστιν τὴν εἰς Χριστὸν ὁ Παῦλος· Διαμαρτύρομαι ὑμῖν, φησὶ, τὸν οὐρανὸν καὶ τὴν γῆν, ὥστε ἀγαπᾷν τὸν Θεόν. Τότε καλεῖ τὸν Ἰησοῦν τὸν Ναυῆ, καὶ ἐντέλλεται ἡγεῖσθαι τοῦ λαοῦ, καὶ μὴ φοβεῖσθαι τοὺς πολεμίους, Θεὸν ἔχοντας βοηθόν. Καὶ παραινεῖ, ὥστε ἐν ταῖς σκηνοπηγίαις παντὶ τῷ λαῷ τὸν νόμον ἀναγινώσκεσθαι. Προλέγει τῷ Μωϋσῇ ὁ Θεὸς, ὅτι μετὰ θάνατον αὐτοῦ ὁ λαὸς εἰδωλολατρήσει, καὶ κολασθήσεται. Ἔστω οὖν, φησὶν, ἡ ᾠδὴ αὕτη καταμαρτυροῦσα αὐτῶν. Οὐ γάρ ποτε λήσονται αὐτῆς. Καὶ ἔγραψε Μωϋσῆς τὴν ᾠδὴν, καὶ προεῖπεν αὐτοῖς, ὅτι ἀνομήσουσιν. Ἐνταῦθα κεῖται· Αὐτοὶ παρεζήλωσάν με ἐπ' οὐ Θεῷ, κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει. Κελεύεται Μωϋσῆς ἀνελθεῖν εἰς τὸ ὄρος τὸ Ἀβαρεὶμ, ὃ καὶ Ναβαὶ ἐλέγετο, καὶ ἰδεῖν τὴν γῆν ἐπαγγελίας· καὶ εὐλογήσας ἑκάστην φυλὴν, ἐτελεύτησε· καὶ οὐκ εἶδεν οὐδεὶς τὴν ταφὴν αὐτοῦ ἕως τῆς ἡμέρας ταύτης. Ἐνταῦθα ἐτελειώθησαν τὰ πέντε βιβλία Μωϋσέως, ἃ μόνα ἐδέξαντο οἱ Σαμαρῖται.","english":"This happened in the time of the Assyrians and Babylonians. But the eating of sons took place in sieges. And he makes mention of this here concerning Christ. Your life, he says, shall be hanging before your eyes. Here is found, Lest any root of bitterness, which Paul also mentioned in the letter to the Hebrews. Here is found, The hidden things belong to the Lord God, but the visible things to you and to your children. For his commandment, he says, will not be too great. It is not in heaven, that you should say, Who will go up to heaven? nor beyond the sea, but the word is near you, in your mouth. Paul drew these things, spoken concerning the commandment of the law, toward faith in Christ: I call heaven and earth to witness, he says, that you should love God. Then he calls Joshua the son of Nun, and commands him to lead the people, and not to fear the enemies, since they have God as their helper. And he exhorts that at the Feast of Tabernacles the law be read to all the people. God foretells to Moses that after his death the people will worship idols, and will be punished. Let this song, then, he says, be a witness against them. For they will never forget it. And Moses wrote the song, and foretold to them that they would act lawlessly. Here is found: They provoked me to jealousy with what is not God, and I will provoke them to jealousy with what is not a nation. Moses is commanded to go up to Mount Abarim, which was also called Nabau, and to see the land of promise; and after blessing each tribe, he died; and no one has seen his burial place to this day. Here the five books of Moses were completed, which the Samaritans alone accepted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Σύνοψις τοῦ Ἰησοῦ τοῦ Ναυῆ. Κελεύεται Ἰησοῦς διατάττειν τῷ λαῷ, τῷ τε νόμῳ τοῦ Θεοῦ προσέχειν. Πέμπει κατασκόπους· εἰσῆλθον εἰς τὴν Ἱεριχώ. Ἀκούσας ὁ βασιλεὺς τῆς πόλεως, ἔπεμψε, ζητῶν τοὺς ἄνδρας παρὰ Ῥαὰβ τῇ πόρνῃ τῇ ὑποδεξαμένῃ. Ἡ δὲ ἔκρυψε τοὺς κατασκόπους. Καὶ ἀντὶ ταύτης τῆς χάριτος ᾔτησε τὴν σωτηρίαν τῆς οἰκίας αὐτῆς, ὅταν ἡ πόλις ληφθῇ· οἱ δὲ ἐπένευσαν. Καὶ ἀπελθόντες ἀπήγγειλαν τὰ γενόμενα. Παραγγέλλει τῷ λαῷ, ὥστε διαβῆναι τὸν Ἰορδάνην, καὶ διέβησαν ἐπὶ ξηρᾶς, καὶ λίθους ἔστησαν ἐν τῇ στρατοπεδείᾳ δώδεκα. Ἀκούσαντες οἱ βασιλεῖς τῶν Ἀμοῤῥαίων οἱ πέραν τοῦ Ἰορδάνου, καὶ οἱ βασιλεῖς τῆς Φοινίκης, ὅτι διὰ ξηρᾶς διέβησαν τὸν Ἰορδάνην, κατετάκησαν, καὶ κατεπλάγησαν. Τότε Ἰησοῦς προσταχθεὶς μαχαίραις πετρίναις περιτέμνει τοὺς Ἰουδαίους. Ἐπεὶ τεσσαράκοντα ἔτη ἀνέστραπτο Ἰσραὴλ ἐν\n\nτῇ ἐρήμῳ, καὶ διὰ τοῦτο ἀπερίτμητοι ἦσαν αὐτῶν οἱ πλεῖστοι τῶν μαχίμων, οἳ καὶ ἀπώλοντο· ἀντὶ δὲ τούτων ἀντικατέστησε τοὺς υἱοὺς αὐτῶν, οὓς ὁ Ἰησοῦς περιέτεμε, διὰ τὸ γενέσθαι αὐτοὺς ἀπεριτμήτους ἐν τῇ ὁδῷ. Τότε ἐποίησε τὸ πάσχα. Καὶ ἐν τῇ ἡμέρᾳ ᾗ ἔφαγον ἄζυμα ἀπὸ τοῦ σίτου τῆς γῆς ἐκείνης, ἐξέλιπε τὸ μάννα. Κελεύεται ὁ Ἰησοῦς λῦσαι τὸ ὑπόδημα αὐτοῦ, καὶ κυκλῶσαι τὴν Ἱεριχῶ μετὰ σαλπίγγων καὶ τῆς κιβωτοῦ ἡμέρας ἑπτά. Οὗ γενομένου αὐτόματα ἔπεσον τὰ τείχη. Δῆλον οὖν ὅτι ἔκτοτε ἀρχὴν ἔλαβε λύεσθαι τὸ σάββατον· ὅθεν γὰρ ἂν ἄρξηταί τις, ἀνάγκη τὸ σάββατον ἐμπεσεῖν ἐν ταῖς ἓξ ἡμέραις.","english":"A Synopsis of Joshua the son of Nun. Joshua is commanded to instruct the people to attend to the law of God. He sends spies; they entered into Jericho. The king of the city, having heard, sent men seeking the men from Rahab the harlot, who had received them. And she hid the spies. And in return for this kindness she asked for the salvation of her household, when the city should be taken; and they nodded assent. And having departed, they reported what had happened. He commands the people to cross the Jordan, and they crossed on dry ground, and they set up twelve stones in the camp. When the kings of the Amorites beyond the Jordan, and the kings of Phoenicia, heard that they had crossed the Jordan on dry ground, they melted away and were struck with amazement. Then Joshua, having been commanded, circumcises the Jews with stone knives. Since Israel had lived forty years in the wilderness, and for this reason most of their fighting men were uncircumcised, who also perished; in place of these he set up their sons, whom Joshua circumcised, because they had become uncircumcised on the way. Then he celebrated the Passover. And on the day when they ate unleavened bread from the grain of that land, the manna ceased. Joshua is commanded to loose his sandal, and to encircle Jericho with trumpets and the ark for seven days. When this was done, the walls fell of their own accord. It is clear, then, that from that time the Sabbath began to be loosed; for wherever one begins, it is necessary that the Sabbath fall within the six days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Τότε σώζεται μὲν ἡ Ῥαὰβ μετὰ τῆς συγγενείας αὐτῆς, καὶ οἰκεῖ ἐν τῷ Ἰσραὴλ, ἐμπιπρᾶται δὲ ἡ πόλις καὶ ἀναθεματίζεται, καὶ κατηράσατο Ἰησοῦς τῷ οἰκοδομοῦντι αὐτήν. Ἔκλεψεν ἐκ τοῦ ἀναθέματος Ἄχαρ, καὶ ἡττᾶται ὁ λαὸς προσβαλὼν ἑτέρᾳ πόλει. Δεῖται τοῦ Θεοῦ Ἰησοῦς, κελεύει ὁ Θεὸς ἐξαρθῆναι τὸ ἀνάθεμα. Ἀνεδείχθη ὁ Ἄχαρ, ἠλέγχθη τὸ κλέμμα, ἐλιθοβολήθη μετὰ τῶν υἱῶν καὶ θυγατέρων ὁ Ἄχαρ. Ἀνεμαχέσατο Ἰησοῦς τὴν μάχην, καὶ εἷλετὴν Γάζαν, καὶ ἐνεπύρισε· καὶ ἔπεσον ἐν αὐτῇ δώδεκα χιλιάδες· καὶ τὸν βασιλέα τῆς πόλεως ἐκρέμασαν ἐπὶ ξύλου. Συνέρχονται πολεμῆσαι τὸν Ἰσραὴλ οἱ βασιλεῖς τῶν Ἀμοῤῥαίων καὶ Χαναναίων, καὶ οἱ λοιποί. Οἰκοδομεῖ Ἰησοῦς θυσιαστήριον ἐκ λίθων ὁλοκλήρων καὶ γράφει τὸ Δευτερονόμιον ἐκεῖ. Καὶ οἱ ἡμίσεις ἵστανται πλησίον τοῦ ὄρους Γεβὰλ, καὶ οἱ ἡμίσεις πλησίον τοῦ ὄρους Γαριζίν. Ἐντεῦθεν τὰ κατὰ τοὺς Γαβαωνίτας. Οὗτοι γὰρ ἀκούσαντες περὶ τῶν Ἰσραηλιτῶν, καὶ φοβηθέντες αὐτοὺς ἐξ ὧν ἤδη κατώρθωσαν ἐν τοῖς πολεμίοις, ἔρχονται πρὸς αὐτοὺς, παλαιὰ περιθέμενοι ἱμάτια, ἄρτους ἐπιφερόμενοι ξηροὺς, σανδάλια πεπαλαιωμένα, καί φασι πρὸς τὸν λαὸν, ὅτι ἐκ γῆς πόῤῥωθεν ἥκουσι, καὶ σημεῖον τοῦ πόῤῥω οἰκεῖν, τὰ ἱμάτια, καὶ τοὺς ἄρτους, καὶ τὰ σανδάλια ἐποιοῦντο. Ἐν γὰρ τῇ ὁδῷ αὐτὰ πεπαλαιῶσθαι ἔλεγον· ἥκειν δὲ ἐπὶ τῷ συνθήκας ποιήσασθαι πρὸς αὐτοὺς εἰρήνης. Οἱ δὲ μὴ ἐρόμενοι τὸν Θεὸν, ἐποιήσαντο συνθήκας. Ὡς δὲ ἔγνωσαν ἠπατημένοι, καὶ ὅτι οὐ πόῤῥω, ἀλλὰ πλησίον οἰκοῦσι, μὴ δυνάμενοι αὐτοὺς καταπολεμῆσαι διὰ τοὺς ὅρκους, δούλους ἐποιήσαντο ξυλοκόπους τε καὶ ὑδροφόρους.","english":"Then Rahab is saved together with her kin, and she dwells in Israel, but the city is burned and placed under the ban, and Joshua cursed the one who would rebuild it. Achar stole from the accursed spoil, and the people, attacking another city, are defeated. Joshua prays to God; God commands that the accursed thing be removed. Achar was pointed out, the theft was exposed, and Achar was stoned together with his sons and daughters. Joshua renewed the battle, and took Gaza and set it on fire; and twelve thousand fell in it; and they hanged the king of the city on a tree. The kings of the Amorites and Canaanites, and the rest, gather to make war on Israel. Joshua builds an altar of whole stones and writes the Deuteronomy there. And half of them stand near Mount Gebal, and half near Mount Garizin. From here, the events concerning the Gibeonites. For these, having heard about the Israelites and fearing them because of what they had already accomplished against their enemies, come to them wearing old cloaks, carrying dry bread and worn-out sandals, and they say to the people that they have come from a land far away, and they made the cloaks, the bread, and the sandals a sign of dwelling far off. For they said that these had grown old on the journey, and that they had come to make a covenant of peace with them. But they, not having inquired of God, made the covenant. And when they learned that they had been deceived, and that they dwelt not far off but nearby, being unable to wage war against them because of the oaths, they made them slaves, hewers of wood and drawers of water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ἐνταῦθα ἐκβαίνει ἡ πρόῤῥησις τοῦ Νῶε, ἣν εἶπε· Χαναὰν παῖς οἰκέτης· ἐξ ἐκείνου γάρ εἰσιν οὗτοι. Ἤκουσεν Ἀδωνιβεζὲκ βασιλεὺς Ἱερουσαλὴμ, ὅτι ἑάλω Ἱεριχὼ καὶ Γάζα, καὶ ὅτι ηὐτομόλησαν οἱ Γαβαωνῖται, καὶ ἐπιστρατεύει ἐπ' αὐτοὺς μετὰ καὶ ἑτέρων βασιλέων. Οἱ δὲ ἐκάλουν εἰς συμμαχίαν τὸν Ἰησοῦν. Ἦλθε δὲ καὶ συνέβαλε, καὶ ἐτρέψατο αὐτούς· καὶ ἄνωθεν ἐπ' αὐτοὺς χάλαζα κατηνέχθη· καὶ πλείους ἀνεῖλεν ἡ χάλαζα, ἢ οἱ υἱοὶ Ἰσραὴλ ἐν μαχαίρᾳ. Τότε ἔστη ὁ ἥλιος κατὰ Γαβαὼν, καὶ ἡ σελήνη κατὰ φάραγγα Ἐλώμ· καὶ πάντα τῶν ἐχθρῶν τὸν λαὸν ἀπέκτεινεν Ἰησοῦς, καὶ πέντε βασιλεῖς. Εἷλε δὲ καὶ τὴν Μακηλὰ, καὶ τὴν Λοβνὰ, καὶ τὴν Λαχὶς, καὶ τὴν Ὀδολὰν, καὶ τὴν Χεβρὼν, καὶ τὴν Δαβὴρ, καὶ τὴν ὀρεινὴν, καὶ τὴν πεδινήν. Συνῆλθον ἕτεροι βασιλεῖς πολλοὶ μετὰ στρατοπέδων μεγάλων, καὶ τούτους εἷλεν Ἰησοῦς. Ἔγκειται δὲ αὐτῶν ἐνταῦθα καὶ τὰ ὀνόματα καὶ αἱ πόλεις, καὶ ὁ ἀριθμός. Προστάσσεται δὲ Ἰησοῦς διαδοῦναι τὴν γῆν τοῖς Ἰσραηλίταις. Καὶ διαγράφει τίς φυλὴ τίνας κλήρους ἔλαβε, καὶ τοῖς Λευΐταις τί δοθῇ. Ἐκπέμπεται Ἰησοῦς τὴν φυλὴν Ῥουβὶμ καὶ τὴν Γὰδ καὶ τὸ ἥμισυ φυλῆς Μανασσῆ εἰς τοὺς κλήρους αὐτῶν, οὓς ἔλαβον ἔτι ζῶντος Μωϋσέως. Οἱ δὲ ἀπελθόντες, παρὰ τὸν Ἰορδάνην ᾠκοδόμησαν βωμόν. Ἐτάραξε τοῦτο τὰς ἄλλας φυλάς. Ὤοντο γὰρ ἀποστασίας ἕνεκεν τοῦτο πεποιηκέναι αὐτούς. Πέμπουσι πρὸς αὐτοὺς ἐγκαλοῦντες· οἱ δὲ ἀπελογοῦντο λέγοντες, οὐκ ἀποστασίας ἕνεκεν οἰκοδομῆσαι τὸν βωμόν·","english":"Here the prophecy of Noah is fulfilled, which he spoke: Canaan is a servant boy; for from him these descend. Adonibezek king of Jerusalem heard that Jericho and Gaza had been captured, and that the Gibeonites had defected, and he marches against them together with other kings. And they called Joshua into alliance. And he came and joined battle, and routed them; and hail was poured down upon them from above; and the hail killed more than the sons of Israel did with the sword. Then the sun stood still over Gibeon, and the moon over the valley of Elom; and Joshua killed all the people of the enemies, and five kings. And he took Makela, and Lobna, and Lachis, and Odola, and Hebron, and Dabir, and the hill country, and the plain. Many other kings gathered together with great armies, and Joshua took these too. And here are set down both their names and their cities, and the number. And Joshua is commanded to distribute the land to the Israelites. And he describes which tribe received which allotments, and what was given to the Levites. Joshua sends out the tribe of Reuben and the tribe of Gad and the half-tribe of Manasseh to their allotments, which they received while Moses was still alive. And they departed and built an altar beside the Jordan. This disturbed the other tribes. For they thought that they had done this for the sake of revolt. They send to them bringing accusations; and they defended themselves, saying that they had not built the altar for the sake of revolt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ἀλλ' ἵνα μὴ ἔχωσιν οἱ μεθ' ὑμᾶς γενόμενοι τοὺς ἡμετέρους υἱοὺς ὡς ἀλλοτρίους τῆς ἑαυτῶν συγγενείας, διὰ τὸ τὸν Ἰορδάνην μέσον ἑκατέρων ῥεῖν· ἀλλ' ἵνα ᾖ ὁ βωμὸς εἰς μαρτύριον, καὶ μὴ ἔχωσι λέγειν τὰ τέκνα ὑμῶν τοῖς ἐγγόνοις ἡμῶν, Οὐκ ἔστιν ὑμῖν μερὶς Κυρίου. Ἐπείσθησαν μηκέτι πολεμῆσαι αὐτοὺς αἱ λοιπαὶ φυλαί. Τότε\n\nσυγκαλεῖ τοὺς Ἰσραηλίτας Ἰησοῦς, καὶ ὑπομιμνήσκει αὐτοὺς τῶν τοῦ Θεοῦ εὐεργεσιῶν, καὶ παραινεῖ φυλάττειν τὸν νόμον, καὶ προλέγει τὰ διαδεξόμενα αὐτοὺς κακὰ, εἰ μὴ φυλάξειεν, καὶ τελευτᾷ. Τελευτᾷ δὲ καὶ Ἐλεάζαρ ὁ ἱερεὺς, καὶ ἱεράτευσε Φινεὲς ὁ υἱὸς αὐτοῦ ἀντ' αὐτοῦ. Καὶ εἰδωλολάτρησαν οἱ Ἰσραηλῖται, καὶ παρεδόθησαν τῷ Αἰγλὼμ βασιλεῖ Μωὰβ, καὶ κατεκυρίευσεν αὐτῶν ἔτη δεκαοκτώ. Σύνοψις τῶν Κριτῶν. Ἐνταῦθα κεῖται ποίας μὲν πόλεις εἷλον, ποίας δὲ ἀφῆκαν φόρου ἐπιτελεῖς αὐτοῖς εἶναι οἱ Ἰσραηλῖται. Καταμαλακισθέντες γὰρ πρὸς τοὺς τοῦ πολέμου πόνους, παρέβησαν τὸ πρόσταγμα τοῦ Θεοῦ, κελεῦσαν πάντας παντελῶς ἄρδην ἀφανισθῆναι. Ἦλθεν ἄγγελος παρὰ Κυρίου πρὸς τοὺς Ἰσραηλίτας, καὶ ἤλεγξεν αὐτῶν τὴν παρανομίαν. Δέον γὰρ, φησὶ, πάντας ἀφανισθῆναι, ὑμεῖς δὲ καὶ συνθήκας ἔθεσθε πρὸς αὐτούς· διὰ τοῦτο οὐκ ἐξολοθρεύσει ὁ Θεὸς τὰ ὑπολειπόμενα ἔθνη. Ταῦτα ἀκούσαντες ἔκλαυσαν ὁμοθυμαδὸν, καὶ Κλαυθμὸς ὁ τόπος ἐκλήθη. Καὶ παρηνόμουν καὶ εἰδωλολάτρουν συνεχῶς, καὶ παρεδίδοντο τοῖς ἐχθροῖς, καὶ ἀπηλλάσσοντο τῆς δουλείας, καὶ πάλιν τοῖς αὐτοῖς ἐπέμενον κακοῖς. Παρεδόθησαν Χουσὰρ Σαθὼν βασιλεῖ Συρίας ἔτη ηʹ, καὶ ἔσωσεν αὐτοὺς Κύριος διὰ Γοθονοὴλ τοῦ κριτοῦ.","english":"But so that those who come after you might not regard our sons as strangers to their own kinship, because the Jordan flows between the two parties—rather, so that the altar might be a testimony, and your children might not be able to say to our descendants, \"You have no portion in the Lord.\" The remaining tribes were persuaded no longer to make war against them. Then Joshua summons the Israelites and reminds them of God's benefactions, and exhorts them to keep the law, and foretells the evils that will come upon them if they do not keep it, and he dies. Eleazar the priest also dies, and Phinehas his son served as priest in his place. And the Israelites practiced idolatry, and were delivered to Eglon king of Moab, and he ruled over them eighteen years. A summary of Judges. Here it is set down which cities they captured, and which the Israelites left to pay tribute to them. For having grown soft toward the hardships of war, they transgressed the command of God, who had ordered that all be utterly destroyed. An angel came from the Lord to the Israelites and rebuked their lawlessness. For it was necessary, he says, that all be destroyed, but you even made covenants with them; therefore God will not utterly destroy the remaining nations. Hearing these things they wept with one accord, and the place was called Weeping. And they kept transgressing and practicing idolatry continually, and were delivered to their enemies, and were released from slavery, and again persisted in the same evils. They were delivered to Chushar Sathon king of Syria for eight years, and the Lord saved them through Othniel the judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Καὶ παρεδόθησαν τῷ Ἐγλὼμ βασιλεῖ Μωὰβ, καὶ ἔκραξαν πρὸς τὸν Θεὸν, καὶ ἤγειρεν αὐτοῖς Ἀὼδ, ὅστις δόλῳ ἀνεῖλε τὸν Ἐγλὼμ καὶ τὸν Μωάβ. Μετὰ τοῦτον ἔκρινε Σομεγὰρ, Δεβώρα, γυνὴ προφῆτις. Δουλευόντων δὲ τῷ βασιλεῖ Χαναὰν τῶν Ἰσραηλιτῶν, κελεύει τῷ Βαρὰκ ἡ Δεβώρα στρατηγῆσαι τὸν πόλεμον. Ὁ δὲ οὐκ ἠνείχετο, εἰ μὴ καὶ αὐτὴ συνεξέλθοι αὐτῷ· καὶ συνεξῆλθεν ἡ γυνή. Γενομένου δὲ τοῦ πολέμου, φεύγουσιν οἱ πολέμιοι, καὶ ὁ στρατηγὸς Ἰαβὶς Σισάρα ἐλθὼν πρός τινα γυναῖκα Ἰαὴλ λεγομένην, ᾔτει πιεῖν· ἡ δὲ γάλα ἔδωκεν αὐτῷ ἀντὶ ὕδατος. Ὡς δὲ ἐκοιμήθη πιὼν, πάσσαλον λαβοῦσα ἡ γυνὴ, διήλασεν διὰ τοῦ κροτάφου αὐτοῦ. Καὶ οὕτως ἀπέθανε Σισάρα· καὶ ἐπελθὼν Βαρὰκ εἶδεν αὐτὸν τεθνηκότα. Τότε ᾖσεν ᾠδὴν Δεβώρα ἐπινίκιον. Πάλιν παραδίδονται εἰς χεῖρας Μαδιὰμ οἱ Ἰσραηλῖται· συνεχῶς γὰρ παρώργιζον τὸν Θεόν. Τότε τῷ Γεδεὼν ὤφθη ἄγγελος, καὶ παρώρμησεν εἰς πόλεμον. Εἶτα ὁ Κύριος κελεύει αὐτὸν θῦσαι τὸν μόσχον τὸν σιτευτὸν τοῦ πατρὸς αὐτοῦ, καὶ ἀνενεγκεῖν ὁλοκαύτωμα, καὶ τὸ θυσιαστήριον κατασκάψαι τοῦ Βάαλ. Ἐποίησεν οὕτως, καὶ ἀνήνεγκεν ὁλοκαύτωμα τῷ Θεῷ. Καὶ αἰτεῖ σημεῖον ὁ Γεδεὼν ὁ καὶ Ἱεροβαὰλ τὸ ἐπὶ τοῦ πόκου γενόμενον. Καὶ κελεύεται ἅπαν ἀποπέμψαι τὸ στρατόπεδον, τριακοσίους δὲ μόνον κατασχεῖν. Καὶ ἐποίησεν οὕτω, καὶ συμβαλὼν μετὰ λαμπάδων καὶ σαλπίγγων, εἷλε τοὺς πολεμίους. Τότε ἀνῃρήθησαν Ὠρὴβ καὶ Ζὴβ οἱ ἄρχοντες Μαδιὰμ, καὶ Ζεβεὲ καὶ Σαλμανὰ οἱ βασιλεῖς. Ἀποθανὼν Γεδεὼν κατέλιπεν υἱοὺς ἑβδομήκοντα, καὶ ἀπὸ παλλακίδος ἕνα τὸν Ἀβιμέλεκ. Οὗτος τοὺς ἑβδομήκοντα ἀνελὼν, ἐκράτησε τὴν βασιλείαν·","english":"And they were handed over to Eglon king of Moab, and they cried out to God, and he raised up for them Aod, who by deceit killed Eglon and Moab. After him judged Somerar, Deborah, a woman prophet. And while the Israelites were enslaved to the king of Canaan, Deborah commanded Barak to command the war. But he would not endure it unless she herself also went out with him; and the woman went out with him. And when the war took place, the enemies fled, and the commander Jabis Sisara, coming to a certain woman called Jael, asked to drink; and she gave him milk instead of water. And when he had drunk and fallen asleep, the woman took a peg and drove it through his temple. And so Sisara died; and Barak came upon him and saw him dead. Then Deborah sang a song of victory. Again the Israelites were handed over into the hands of Madiam; for they continually provoked God. Then an angel appeared to Gedeon and urged him to war. Then the Lord commanded him to sacrifice his father's fatted calf and to offer a whole burnt offering, and to tear down the altar of Baal. He did so, and offered a whole burnt offering to God. And Gedeon, also called Jerobaal, asked for a sign, that which occurred on the fleece. And he is commanded to send away the whole army and to retain only three hundred. And he did so, and engaging with lamps and trumpets, he took the enemies. Then were slain Oreb and Zeb the rulers of Madiam, and Zebee and Salmana the kings. When Gedeon died he left seventy sons, and one from a concubine, Abimelek. This man, having killed the seventy, seized the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"καὶ μετ' οὐ πολὺ δίκην ἔδωκε τῆς ἀδελφοκτονίας. Προσελθὼν γὰρ ἐν πολέμῳ τινὶ πόλει, κλάσματι μύλου ἐθλάσθη τὴν κεφαλὴν ὑπὸ γυναικὸς, καὶ ἀπέθανε. Μετὰ τὸν Ἀβιμέλεκ ἔκρινε Θωλὰ, μετὰ τὸν Θωλὰ Ἰαείρ. Καὶ παρώργισαν τὸν Θεὸν υἱοὶ Ἰσραὴλ, καὶ παρεδόθησαν εἰς χεῖρας Ἀμμών. Τότε τὸν Ἰεφθάε, υἱὸν ὄντα γυναικὸς πόρνης, καὶ ὑπὸ τῶν ἀδελφῶν ἀπελαθέντα τῆς πατέρων οἰκίας, οἱ ἄρχοντες τοῦ λαοῦ ἀξιοῦσι στρατηγῆσαι τοῦ πολέμου τοῦ πρὸς τοὺς υἱοὺς Ἀμμὼν, καὶ διδόασιν αὐτῷ τὴν ἀρχήν. Ὁ δὲ πεισθεὶς, καὶ πρῶτον πρεσβευσάμενος πρὸς τὸν βασιλέα υἱῶν Ἀμμὼν, ὡς οὐκ ἔπειθεν, εὐξάμενος τῷ Θεῷ θύσειν τὸν πρῶτον ἀπαντήσαντα αὐτῷ, εἰ ἐπανέλθοι ἐκ τοῦ πολέμου, συμβαλὼν τοῖς ἐχθροῖς καὶ νικήσας, θύει τὴν θυγατέρα αὐτοῦ· πρώτη γὰρ αὐτῷ ἀπήντησεν αὕτη. Πάλιν παρώργισαν τὸν Θεὸν οἱ Ἰσραηλῖται, καὶ παρεδόθησαν εἰς χεῖρας ἀλλοφύλων. Τότε τίκτεται ὁ Σαμψὼν, καὶ ἰδὼν γυναῖκα ἐν Θαμναθᾶ, ἠράσθη αὐτῆς, καὶ λαβεῖν ἠθέλησε νόμῳ γάμου. Οἱ δὲ γονεῖς τὸ μὲν πρῶτον διεκώλυον διὰ τὸ ἀλλόφυλον εἶναι· ὡς δὲ εἶδον ἐπικείμενον, οὐκ ἠναντιώθησαν. Ἡνίκα δὲ ἀπῄει διαλεχθῆναι περὶ αὐτῆς, συνήντησεν αὐτῷ λέων, καὶ ἀνεῖλεν αὐτὸν","english":"And not long after he paid the penalty for his fratricide. For when he approached a certain city in war, his head was crushed by a woman with a fragment of a millstone, and he died. After Abimelech, Thola judged; after Thola, Jair. And the sons of Israel provoked God to anger, and were handed over into the hands of the Ammonites. Then Jephthah, who was the son of a harlot and had been driven out by his brothers from his fathers' house, the rulers of the people deem worthy to lead the war against the sons of Ammon, and they give him the rule. And he, having been persuaded, and having first sent an embassy to the king of the sons of Ammon, when he did not persuade him, having vowed to God to sacrifice the first one who met him, if he should return from the war, and having joined battle with the enemies and conquered, he sacrifices his own daughter; for she was the first to meet him. Again the Israelites provoked God to anger, and were handed over into the hands of the foreigners. Then Samson is born, and seeing a woman in Thamnatha, he fell in love with her, and wished to take her in lawful marriage. And his parents at first tried to prevent it because she was of another race; but when they saw that he was set upon it, they did not oppose him. But when he was going to speak with her, a lion met him, and he killed it","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"ταῖς χερσὶν αὐτοῦ. Ἐπεὶ δὲ ἔδει γενέσθαι τοὺς γάμους, πάλιν ἀπιὼν, ὁρᾷ κηρίον μέλιτος ἐν τῷ στόματι τοῦ λέοντος τοῦ ἀνῃρημένου ὑπ' αὐτοῦ, καὶ λαβὼν ἔφαγε, καὶ ἔδωκε καὶ τοῖς γονεῦσι καὶ τοῖς συμπολίταις αὐτοῦ· καὶ προέτεινεν αὐτοῖς πρόβλημα λέγων· Ἐκ στόματος ἐσθίοντος ἐξῆλθε βρῶσις, τουτέστιν, ἐκ τοῦ στόματος τοῦ λέοντος, καὶ ἐκ σκληροῦ ἀντὶ τοῦ πικροῦ γλυκύ. Καὶ ὑπέσχετο, εἰ ἐπιλύσειε, δώσειν αὐτοῖς τριάκοντα σινδόνας, καὶ τριάκοντα στολάς· εἰ δὲ μὴ δυνηθεῖεν, ἀπαιτήσειν αὐτοὺς τοσαῦτα. Ὡς δὲ διηπόρουν, καὶ οὐχ εὕρισκον, ἠπείλησαν τῇ γυναικὶ αὐτοῦ θάνατον, εἰ μὴ μάθοι παρ' αὐτοῦ τὸ αἴνιγμα· ἡ δὲ μαθοῦσα, ἀπήγγειλεν αὐτοῖς, καὶ εἰπόντες ἔλαβον. Ὠργίσθη δὲ ὁ Σαμψών. Ὁ δὲ πατὴρ τῆς νύμφης δείσας, λαβὼν αὐτὴν ἔδωκε τῷ νυμφαγωγῷ αὐτοῦ· τοῦτο δὲ μᾶλλον αὐτὸν ἐλύπησεν, καὶ λαβὼν τριακοσίους ἀλώπεκας, καὶ λαμπάδας ὄπισθεν αὐτῶν ἐξάψας, ἀφῆκεν εἰς τὰ πεδία τῶν ἀλλοφύλων· ὡς δὲ ἐνεπύρισεν αὐτῶν τὰ σταχυοφόρα πεδία, ἐνέπρησαν ἐκεῖνοι τὴν οἰκίαν τῆς νύμφης μετ' αὐτῆς καὶ τοῦ πατρὸς αὐτῆς. Οὐδὲ τούτου γενομένου ἐχάλασε τὴν ὀργὴν ὁ Σαμψὼν, ἀλλ' ἔτι ἐπολέμει αὐτοῖς. Οἱ δὲ παραταξάμενοι κατὰ τοῦ Ἰσραὴλ, τὸν Σαμψὼν ἐζήτουν· δήσαντες αὐτὸν οἱ Ἰσραηλῖται παρέδωκαν τοῖς ἐχθροῖς. Ὁ δὲ τὰ δεσμὰ διαῤῥήξας, καὶ εὑρὼν σιαγόνα ὄνου, χιλίους ἀπέκτεινεν ἐν αὐτῇ. Καὶ διψήσας ηὔξατο τῷ Θεῷ, καὶ ἐξῆλθεν ὕδωρ ἐκ τῆς σιαγόνος, καὶ ἔπιεν. Ἦλθεν ἐκεῖθεν εἰς γυναῖκα πόρνην εἰς Γάζαν, καὶ περιεκύκλωσαν αὐτὸν οἱ ἐχθροί· ὁ δὲ κατὰ τὸ μεσονύκτιον λαβὼν τὰς πύλας τῆς πόλεως, καὶ θεὶς ἐπὶ τῶν ὤμων ἐξῆλθεν.","english":"in his hands. And when the marriage had to take place, going away again, he sees a honeycomb in the mouth of the lion that he had killed, and taking it he ate, and gave also to his parents and to his fellow citizens; and he put a riddle to them, saying: Out of the eater came forth food, that is, out of the mouth of the lion, and out of the strong, instead of the bitter, something sweet. And he promised, if they should solve it, to give them thirty linen garments and thirty robes; but if they could not, he would demand as much from them. And when they were at a loss and could not find the answer, they threatened his wife with death, unless she should learn the riddle from him; and she, having learned it, reported it to them, and they spoke and received it. And Samson was angry. But the father of the bride, fearing, took her and gave her to his bridesman; and this grieved him all the more, and taking three hundred foxes and fastening torches behind them, he let them loose into the plains of the foreigners; and when he had set fire to their grain-bearing fields, they burned the house of the bride with her and her father. Not even when this had happened did Samson relax his anger, but he still warred against them. And they, having drawn up in battle against Israel, were seeking Samson; the Israelites bound him and handed him over to the enemies. But he, breaking the bonds and finding the jawbone of a donkey, killed a thousand with it. And being thirsty, he prayed to God, and water came out of the jawbone, and he drank. From there he came to a harlot in Gaza, and the enemies surrounded him; but he, at midnight, taking the gates of the city and placing them on his shoulders, went out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ἠράσθη μετὰ ταῦτα γυναικός τινος ὁ Σαμψὼν ὀνόματι Δαλιδᾶς, καὶ ἔλαβεν αὐτὴν εἰς γυναῖκα. Ταύτῃ δὲ ὑπέσχοντο οἱ σατράπαι τῶν ἀλλοφύλων χιλίους καὶ ἑκατὸν ἀργυρίους, εἰ μάθοι παρ' αὐτοῦ, πῶς ἂν εὐκαταγώνιστος γένοιτο. Ὡς δὲ ἐπειρᾶτο μαθεῖν, τὸ μὲν πρῶτον αὐτὴν ἠπάτα· τέλος δὲ, ὡς κατειργάσατο αὐτὸν, εἶπεν αὐτῇ τὴν ἀλήθειαν, ὅτι ἐάν τις αὐτοῦ περιέλοι τοὺς βοστρύχους, ἀσθενήσει. Ἡ δὲ καλέσασα τοὺς σατράπας, καὶ κοιμήσασα αὐτὸν, ἐποίησε ξυρισθῆναι, καὶ ἠσθένησε. Καὶ λαβόντες αὐτὸν οἱ ἀλλόφυλοι, ἐτύφλωσαν καὶ ἐνέβαλον εἰς τὸ δεσμωτήριον. Οἱ δὲ ηὐφραίνοντο, καὶ ἐξήγαγον αὐτὸν ἐκ τοῦ δεσμωτηρίου, εἰς τὸ ἐμπαῖξαι αὐτῷ· ὁ δὲ πικρὸν στενάξας, καὶ τοῦ Κυρίου δεηθεὶς ὥστε ἐνισχῦσαι αὐτὸν, τῶν κιόνων λαβόμενος τοῦ οἴκου, καὶ διασαλεύσας, κατήνεγκε τὸν οἶκον ἐπὶ τοὺς σατράπας καὶ ἑαυτὸν καὶ ἕτερον λαὸν πολὺν, καὶ ἀπέθανον πλείους, ἢ ὅσοι ἀπέθανον ὑπ' αὐτοῦ ζῶντος. Μετὰ ταῦτα ἐπιστρατεύουσιν οἱ ἐκ τῆς φυλῆς Δὰν, καὶ ἔλαβον τὴν Λαϊσὰν, καὶ ἐπωνόμασαν αὐτὴν, καὶ ἔστησαν ἐκεῖ γλυπτὸν λατρείαν. Ἀνὴρ Λευΐτης, ὀργισθείσης αὐτῷ τῆς παλλακῆς αὐτοῦ, καὶ ἀπελθούσης εἰς τὸν οἶκον τοῦ πατρὸς αὐτῆς, ἀπῄει καταλέξων αὐτὴν ἑαυτῷ· καὶ λαβὼν αὐτὴν ἐπανῆλθεν· ἐν δὲ τῇ ὁδῷ κατέλυσεν εἰς Γαβαὰ τὴν Βενιαμὶν παρά τινι πρεσβύτῃ. Οἱ δὲ ἐν τῇ Γαβαὰ περιστάντες τὴν οἰκίαν ἐκείνην, ἐζήτουν τὸν ξένον, ἵνα ἐξυβρίσωσιν εἰς αὐτόν. Ὁ πρεσβύτης ἕτοιμος ἦν τὴν θυγατέρα αὐτοῦ δοῦναι αὐτοῖς τὴν παρθένον. Οἱ δὲ λαβόντες τὴν παλλακὴν, ἐνέπαιξαν αὐτῇ ὅλην τὴν νύκτα. Ὡς δὲ πρωῒ γέγονεν, ἀφέντες αὐτὴν ἀπῆλθον.","english":"After this Samson fell in love with a woman named Dalida, and he took her as his wife. But the satraps of the Philistines promised her a thousand and a hundred pieces of silver if she could learn from him how he might be easily overcome. And when she tried to learn, at first he deceived her; but at last, when she had worn him down, he told her the truth, that if anyone took away his locks, he would become weak. And she, having summoned the satraps and put him to sleep, caused him to be shaved, and he became weak. And the Philistines, seizing him, blinded him and cast him into prison. And they rejoiced, and brought him out of the prison to mock him; but he, groaning bitterly and beseeching the Lord to strengthen him, laid hold of the pillars of the house and, shaking them, brought the house down upon the satraps and himself and much other people, and more died than those who had died by him while he was alive. After this those of the tribe of Dan went to war and took Laish, and named it, and set up there graven worship. A Levite, when his concubine was angry with him and had gone away to her father's house, went to speak to her for himself; and taking her he returned; and on the way he lodged in Gibeah of Benjamin with a certain old man. But those in Gibeah, surrounding that house, sought the stranger, in order to abuse him. The old man was ready to give them his daughter, the virgin. But they, taking the concubine, mocked her all night. And when morning came, they let her go and departed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ἡ δὲ ὑπὸ τῆς ἐπηρείας, ἐλθοῦσα παρὰ τὴν οἰκίαν, ἔνθα κατήγετο ὁ ἀνὴρ αὐτῆς, ἐξέψυξεν. Ἐξελθὼν δὲ ἐκεῖνος, καὶ εὑρὼν αὐτὴν νεκρὰν, διεῖλεν εἰς δεκαδύο μέρη, καὶ ἔπεμψε ταῖς δώδεκα φυλαῖς. Χαλεπῶς δὲ ἤνεγκαν τὸ γεγονὸς, καὶ ἐξοπλισάμενοι ᾔτουν τοὺς ἐνυβρίσαντας τὸ γύναιον. Ὡς δὲ οὐκ ἐδίδοσαν ἐκεῖνοι, συνεκρότησαν πόλεμον. Καὶ τὸ μὲν πρῶτον ἡττήθησαν, καὶ δεύτερον, ἐν δὲ τῇ τρίτῃ συμβολῇ πᾶσαν τὴν φυλὴν Βενιαμὶν κατέκοψαν, πλὴν ἑξακοσίων τῶν διαφυγόντων. Ὡς δὲ ἐκινδύνευσεν ἡ φυλὴ τελέως ἀπολέσθαι (οὔτε γὰρ εἶχον οὗτοι γυναῖκας, καὶ οἱ υἱοὶ Ἰσραὴλ ὤμοσαν ἐξ αὐτῶν μὴ δώσειν αὐτοῖς), ἑλόντες τοὺς μὴ συστρατεύσαντας αὐτοῖς κατὰ τῶν Βενιαμιτῶν, τὰς ἐκείνων παρθένους ἔδωκαν αὐτοῖς τετρακοσίας· ὡς δὲ ἐνέλιπον ἔτι, ἑορτῆς τελουμένης, συνεχώρησαν αὐτοῖς ἐξελθοῦσιν ἀφαρπάσαι παρθένους,\n\nοὐκ εἰδότων τῶν γονέων. Σύνοψις τῆς Ῥούθ. Ἡ Νοεμμὴν, ἀποθανόντος αὐτῇ τοῦ ἀνδρὸς, καὶ τῶν υἱῶν, καὶ τοῦ λιμοῦ παυθέντος, δι' ὃν καὶ εἰς τὴν Μωαβῖτιν κατῴκησεν, ἔρχεται εἰς τὴν Ἰουδαίαν, καὶ ἡ μὲν μία αὐτῆς νύμφη ἐπείσθη μεῖναι ἐν τῇ Μωαβίτιδι· ἡ δὲ ἄλλη, ᾗ ὄνομα Ῥοὺθ, πολλὰ παρακαλούσῃ, ὥστε μεῖναι, οὐκ εἶξεν, ἀλλὰ συνηκολούθησε. Καὶ γαμεῖται τῷ Βοὼζ, ἀγχιστεύοντι τὴν Νοεμμὴν, καὶ τίκτει τὸν Ὀβὴδ, ὁ δὲ Ὀβὴδ τὸν Ἰεσσαὶ, ὁδὲ Ἰεσσαὶ Δαυῒδ τὸν βασιλέα. Σύνοψις τοῦ Τετραβασιλείου. Ἑλκανᾶ γυναῖκας ἔχων δύο, ἀπὸ τῆς μιᾶς οὐκ εἶχε παῖδας. Ὡς δὲ ἀνῆλθε θῦσαι ἐν Σηλὼμ, προσεύχεται ἡ γυνὴ, καὶ τίκτει τὸν Σαμουὴλ, καὶ δίδωσιν αὐτὸν εἰς τὸν οἶκον Κυρίου διηνεκῶς, καθὼς ηὔξατο πρὶν ἢ συλλαβεῖν αὐτόν.","english":"But she, from the abuse, came to the house where her husband was lodging and breathed her last. And he came out and found her dead, and he divided her into twelve parts and sent them to the twelve tribes. And they bore what had happened with difficulty, and having armed themselves they demanded those who had outraged the woman. But when those men did not give them up, they stirred up war. And at first they were defeated, and a second time, but in the third engagement they cut down the whole tribe of Benjamin, except six hundred who escaped. And when the tribe was in danger of being utterly destroyed (for they had no women, and the sons of Israel had sworn not to give them any of their own), they took those who had not joined them in the campaign against the Benjamites and gave them their virgins, four hundred; and when there were still too few, at the celebration of a festival they allowed them to go out and seize virgins, with their parents not knowing. Synopsis of Ruth. Naomi, when her husband and her sons had died, and the famine had ceased on account of which she had also settled in the land of Moab, comes to Judea, and one of her daughters-in-law was persuaded to remain in the land of Moab; but the other, whose name was Ruth, did not yield to her though she urged her much to remain, but followed her. And she is married to Boaz, who was next of kin to Naomi, and she bears Obed, and Obed begot Jesse, and Jesse begot David the king. Synopsis of the Four Books of Kings. Elkanah had two wives, and by one of them he had no children. And when he went up to sacrifice in Shiloh, his wife prayed, and she bore Samuel, and she gave him to the house of the Lord continually, just as she had vowed before conceiving him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ἦν δὲ ἱερεὺς τότε ὁ Ἠλεί. Οἱ δὲ υἱοὶ Ἠλεὶ Ὀφνὶ καὶ Φινεὲς, λοιμοὶ καὶ μοχθηροὶ νέοι, μεταλαμβάνοντες ἐκ τῶν θυσιῶν, πρὶν ἢ προσενεχθῆναι Θεῷ. Ὁ δὲ Ἠλεὶ εὐλόγησε τὴν Ἄνναν,καὶ ἔσχεν ἔτι τρεῖς υἱοὺς, καὶ δύο θυγατέρας, καὶ Σαμουὴλ ἐπεδίδου πρὸς ἀρετήν. Ὁ δὲ Ἠλεὶ ἀκούσας τῶν παίδων τὰ τολμήματα (καὶ γὰρ καὶ ἐμοιχῶντο), ἐπετίμησε λόγῳ· οἱ δὲ οὐκ εἶξαν. Προφητεύεται τῷ Ἠλεὶ ὁ ὄλεθρος τῆς οἰκίας αὐτοῦ καὶ τῶν υἱῶν διὰ τὴν ἁμαρτίαν τῶν νέων. Δηλοῦται δὲ καὶ τῷ Σαμουὴλ ἡ ἀπαραίτητος ὀργὴ τοῦ Θεοῦ, καὶ ἀπαγγέλλει καὶ αὐτὸς τῷ Ἠλεί. Συμβάλλουσιν οἱ ἀλλόφυλοι τῷ Ἰσραὴλ, καὶ τρέπουσιν αὐτὸν εἰς φυγὴν μετὰ τοῦ πατάξαι. Ὡς δὲ καὶ τὴν κιβωτὸν ἐξήγαγον υἱοὶ Ἠλεὶ, οὗτοι μὲν πίπτουσιν ἐν τῷ πολέμῳ μετὰ καὶ ἑτέρων πολλῶν, τὴν δὲ κιβωτὸν λαμβάνουσιν οἱ πολέμιοι. Ἦλθέ τις ταῦτα ἀπαγγέλλων τῷ Ἠλεί· ὁ δὲ καταπεσὼν ἐκ τοῦ δίφρου αὐτοῦ συνετρίβη καὶ ἀπέθανεν· ἀπέθανε δὲ καὶ ἡ τούτου νύμφη, ἡνίκα ταῦτα ἤκουσεν. Εἰσήνεγκαν οἱ ἀλλόφυλοι τὴν κιβωτὸν εἰς τὸν οἶκον Δαγών· ὁ δὲ κατέπεσε δεύτερον, καὶ συνετρίβη. Ἐπατάχθησαν δὲ καὶ οἱ ἄνδρες εἰς τὰς ἕδρας αὐτῶν. Ἦσαν δὲ οἱ Ἀζώτιοι οὗτοι, καὶ μῦς ἀνέδωκεν ἡ χώρα αὐτῶν. Ἀποστέλλουσι τὴν κιβωτὸν εἰς Γέθ· οἱ δὲ καὶ αὐτοὶ ἐπλήγησαν. Πέμπουσιν αὐτὴν εἰς Ἀσκαλῶνα, κἀκεῖ γέγονε θάνατος. Συμβουλευθέντες δὲ ὑπὸ τῶν μάντεων αὐτῶν, ποιοῦσιν ἕδρας χρυσᾶς, καὶ μῦς χρυσοῦς, καὶ ἐπιθέντες αὐτοὺς ἁμάξῃ μετὰ τῆς κιβωτοῦ ὑπέζευξαν βόας, ὧν τὰ τέκνα ἀπέκλεισαν εἰς οἰκίσκον. Αἱ δὲ ὀρθὴν ἐπορεύθησαν εἰς Βεθσαμῦς.","english":"Now Eli was priest at that time. And the sons of Eli were Ophni and Phinees, pestilent and wicked young men, who took portions from the sacrifices before they were offered to God. And Eli blessed Anna, and she had three more sons and two daughters, and Samuel advanced toward virtue. And Eli, having heard of the audacities of his sons (for they were even committing adultery), rebuked them with a word; but they did not yield. The destruction of Eli's house and of his sons is prophesied to him because of the sin of the young men. And the inexorable wrath of God is also made known to Samuel, and he too announces it to Eli. The Philistines join battle with Israel, and put them to flight, along with striking them down. And when the sons of Eli also brought out the ark, these indeed fall in the war along with many others, and the enemies take the ark. Someone came announcing these things to Eli; and he, having fallen from his seat, was crushed and died; and his daughter-in-law also died when she heard these things. The Philistines brought the ark into the house of Dagon; and it fell a second time and was crushed. And the men were also struck in their seats. These were the Azotians, and their land brought forth mice. They send the ark to Geth; and they too were struck. They send it to Ascalon, and there too there was death. And having been advised by their diviners, they make golden seats and golden mice, and having placed them on a cart with the ark, they yoked oxen, whose calves they had shut up in a little house. And they went straight on to Bethsames.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Δέχονται αὐτὴν οἱ ἄνδρες ἐκεῖνοι, καὶ θύουσι τῷ Θεῷ, ὁρώντων τῶν σατραπῶν τῶν ἀλλοφύλων. Ὡς δὲ οὐκ ἠσμένισαν, τουτέστιν, οὐ συνεχάρησαν οἱ υἱοὶ Ἰεχονίου, γίνεται πληγὴ μεγάλη ἐν τῷ λαῷ· καὶ φοβηθέντες οἱ ἀπὸ Βεθσαμῦς, ἀποστέλλουσιν ἐξ αὐτῶν τὴν κιβωτὸν εἰς τὸν οἶκον Ἀμιναδάβ. Τότε ἐπέστρεψαν πρὸς τὸν Θεὸν οἱ Ἰσραηλῖται, καὶ ἐπολέμησαν αὐτοὺς οἱ ἀλλόφυλοι, καὶ ἡττήθησαν, τοῦ Σαμουὴλ εὐξαμένου ὑπὲρ αὐτῶν, καὶ ἔλαβον παρ' αὐτῶν τὰς πόλεις, ἃς εἶχον αὐτῶν. Ὡς δὲ ἐγήρασε Σαμουὴλ, οἱ δὲ υἱοὶ αὐτοῦ οὐκ ἐπορεύοντο ἐν τῇ ὁδῷ αὐτοῦ, συναχθέντες οἱ Ἰουδαῖοι αἰτοῦσι βασιλέα. Ἤλγησεν ἐπὶ τούτῳ ὁ Σαμουὴλ, καί φησιν αὐτῷ ὁ Θεός· Οὐ σὲ ἐξουδενήκασιν, ἀλλ' ἐμέ. Τοῦτο οὖν διαμαρτύρομαι αὐτοῖς, τὸ δικαίωμα τοῦ βασιλέως· τουτέστιν, ὅσης ὀφείλει παρ' αὐτῶν τυγχάνειν θεραπείας διεμαρτύρατο ὁ Σαμουήλ· οἱ δὲ ἐπέκειντο αἰτοῦντες. Ἀπώλοντο αἱ ὄνοι Κεὶς τοῦ πατρὸς Σαούλ· ἔπεμψεν αὐτὸν ὁ πατὴρ ἐπιζητήσοντα ταύτας. Ὡς δὲ οὐχ εὕρισκε, τοῦ ἀκολούθου αὐτῷ συμβουλεύσαντος, εἰσέρχεται πρὸς τὸν Σαμουὴλ ἐρωτήσων περὶ αὐτοῦ. Γνωρίζει αὐτὸν ὁ Θεὸς τῷ Σαμουὴλ λέγων, ὅτι Τοῦτον χρῖσον βασιλέα. Προσῆλθεν ὁ Σαοὺλ ἐρωτῶν τὸν Σαμουὴλ, ποῦ εἴη ὁ βλέπων· οὕτω γὰρ ἐκάλουν τοὺς προφήτας. Ὁ δὲ ἔφη, αὐτὸν εἶναι, καὶ ἀναγαγὼν αὐτὸν εἰς Βαμᾶ (θυσία γὰρ ἦν τῷ λαῷ), καὶ ἑστιάσας, ὑπὸ τὴν ἕω κατελθὼν μετ' αὐτοῦ κατέχεεν αὐτοῦ τὸν φακὸν τοῦ ἐλαίου, καὶ καταφιλήσας αὐτὸν εἶπεν αὐτῷ, ὅτι Ἄρξεις τοῦ λαοῦ, καὶ σημεῖά τινα δοὺς ἐξέπεμψεν αὐτὸν, καὶ προεφήτευσεν ὁ Σαούλ. Ἐρωτᾷ τὸν Σαοὺλ ὁ οἰκεῖος αὐτοῦ, ποῦ ἀπῆλθεν· ὁ δὲ εἶπεν·","english":"Those men receive it, and they sacrifice to God while the satraps of the foreigners look on. But when the sons of Jechonias did not salute it—that is, did not rejoice with it—a great plague came upon the people; and those from Bethsamys, being afraid, send the ark away from them to the house of Aminadab. Then the Israelites turned back to God, and the foreigners made war on them and were defeated, since Samuel prayed on their behalf, and they took from them the cities that belonged to them. But when Samuel had grown old, and his sons did not walk in his way, the Jews gathered together and asked for a king. Samuel was grieved at this, and God says to him: They have not despised you, but me. This, then, I testify to them—the right of the king; that is, Samuel testified to them how great a service he ought to receive from them; but they pressed on asking. The donkeys of Kish, the father of Saul, were lost; his father sent him to seek them. But when he could not find them, on the advice of the servant who was with him, he goes in to Samuel to ask about him. God makes him known to Samuel, saying: Anoint this man as king. Saul came near, asking Samuel where the seer was; for so they called the prophets. And he said that he was the one, and having brought him up to Bama (for there was a sacrifice for the people), and having feasted him, he came down with him toward dawn and poured out for him the flask of oil, and having kissed him he said to him: You shall rule the people; and having given him certain signs he sent him away, and Saul prophesied. His own servant asks Saul where he had gone; and he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Εἰς ἐπιζήτησιν τῶν ὄνων. Συνάγεται ὁ λαὸς εἰς Μασσηφᾶ· χειροτονεῖται Σαούλ. Ἐπανίσταται ὁ Ἀμμανιτῶν βασιλεὺς τοῖς\n\nΓαλααδίταις· πρεσβεύονται πρὸς τὸν Σαούλ· ἐλθὼν συνεμάχησεν αὐτοῖς, καὶ εἷλε τοὺς πολεμίους κατὰ κράτος. Εὐωχοῦνται ἐν Γαλγάλοις. Καὶ δημηγορεῖ πρὸς τὸν λαὸν ὁ Σαμουήλ. Τότε λέγει· Μόσχον τινὸς εἴληφα, ἢ ὄνον τινὸς εἴληφα; Παραγγείλας δὲ αὐτοῖς ὑπακούειν τῷ Θεῷ, εὔχεται, καὶ ὑετὸς ἐν ἡμέρᾳ θερισμοῦ γίνεται. Ἐφοβήθη ὁ λαὸς, καὶ ὡμολόγησαν ἡμαρτηκέναι αἰτήσαντες βασιλέα. Ὁ δὲ Σαμουὴλ πάλιν παραινεῖ, ὥστε ἀκολουθεῖν τοῖς τοῦ Θεοῦ προστάγμασιν. Κόπτει τοὺς ἀλλοφύλους ὁ Σαούλ. Οἱ δὲ παροξυνθέντες ἐπιστρατεύουσι μετὰ πλείονος δυνάμεως. Φεύγουσιν οἱ Ἰσραηλῖται, καταλιμπάνεται μόνος ὁ Σαούλ. Ἀναφέρει ὁλοκαύτωσιν τῷ Θεῷ, μὴ περιμείνας τὸν Σαμουὴλ, περιμεῖναι δὲ αὐτῷ παρηγγέλκει. Ἔρχεται ὁ Σαμουὴλ, δυσχεραίνει πρὸς τὸ γεγονὸς, ἀπειλεῖ αὐτῷ κατάλυσιν τῆς βασιλείας αὐτοῦ· εἰς γὰρ ἕτερον αὐτὴν μετατίθεσθαι· τὸν Δαυῒδ ἔφη. Καθημένου τοῦ Σαοὺλ ἐν τῷ βουνῷ, καὶ ἑξακοσίων μετ' αὐτοῦ, λάθρα Ἰωνάθαν ὁ υἱὸς αὐτοῦ μετὰ τοῦ ἰδίου παιδὸς ἐπελθὼν τοῖς ἐχθροῖς, ἀναιρεῖ τινας. Ἰδὼν δὲ ἀντικρὺ ὁ Σαοὺλ, καὶ τεταραγμένοις ἐπιπεσὼν, νικᾷ κατὰ κράτος, καὶ ὥρκισε μηδένα τινὸς γεύσασθαι ἕως ἑσπέρας. Ὁ Ἰωνάθαν οὐκ ἐπακούσας ἐγεύσατο μέλιτος. Προσέρχεται ὁ Σαοὺλ ἐρωτῆσαι τὸν Θεὸν, εἰ δέοι ἐπιδιῶξαι ὀπίσω τῶν ἐχθρῶν. Οὐκ ἀποκρίνεται αὐτῷ ὁ Θεός. Συνῆκεν ἁμάρτημα γεγενῆσθαι ἐν τῷ λαῷ. Ὡς δὲ ἀνεδείχθη Ἰωνάθαν, ἕτοιμος ἦν αὐτὸν ἀνελεῖν. Ὁ δὲ λαὸς ἐξείλετο αὐτὸν τῶν χειρῶν αὐτοῦ.","english":"For the seeking of the donkeys. The people are gathered at Massepha; Saul is appointed by hand. The king of the Ammonites rises against the Galaadites; they send envoys to Saul; he comes and fights alongside them, and captured the enemies by force. They feast at Galgala. And Samuel addresses the people. Then he says: Have I taken anyone's calf, or have I taken anyone's donkey? And after charging them to obey God, he prays, and rain comes on the day of harvest. The people were afraid, and they confessed that they had sinned in asking for a king. And Samuel again exhorts them to follow the commandments of God. Saul cuts down the foreigners. But they, provoked, march out with greater force. The Israelites flee; Saul is left alone. He offers a whole burnt offering to God, not having waited for Samuel, though he had charged him to wait. Samuel comes, is displeased at what has happened, and threatens him with the dissolution of his kingdom; for it was to be transferred to another—he said David. While Saul is sitting on the hill, with six hundred men with him, Jonathan his son, coming secretly with his own servant against the enemies, kills some. But Saul, seeing them opposite, and falling upon the confused, wins by force, and swore that no one should taste anything until evening. Jonathan, not having heard, tasted honey. Saul comes near to ask God whether he should pursue after the enemies. God does not answer him. He understood that a sin had occurred among the people. And when Jonathan was pointed out, he was ready to kill him. But the people rescued him from his hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Παραγγέλλει ὁ Σαμουὴλ τῷ Σαοὺλ, ὥστε καταπολεμῆσαι τὸν Ἀμαλὴκ, καὶ ἀναθεματίσαι πάντα, καὶ μηδενὸς φείσασθαι. Ὁ δὲ παρήκουσε, καὶ περιεποιήσατο τὸν Ἀγὰγ τὸν βασιλέα αὐτῶν, καὶ ποίμνια, καὶ βουκόλια. Ἐλθὼν εἶδεν ὁ Σαμουὴλ, ὠργίσθη, καί φησιν· Οὐ θέλει Κύριος ὁλοκαυτώσεις καὶ θυσίας, ὡς τὸ ἀκοῦσαι τῆς φωνῆς αὐτοῦ· ἰδοὺ γὰρ ἀκοὴ ἀγαθὸν ὑπὲρ θυσίαν. Ἀπειλεῖ καὶ τότε αὐτῷ τὴν ἐξαίρεσιν τῆς βασιλείας. Ὁ δὲ Σαοὺλ παρεβιάζετο αὐτὸν συναπελθεῖν αὐτῷ. Ὁ δὲ οὐκ ἐθέλησεν. Ὕστερον δὲ βιασθεὶς ἀνῆλθε. Καὶ μετὰ ταῦτα αὐτὸς ὁ Σαμουὴλ κελεύσας προσενεχθῆναι αὐτῷ τὸν Ἀγὰγ, ἀνεῖλεν αὐτὸν ταῖς ἑαυτοῦ χερσί. Καὶ ἔκτοτε οὐκ εἶδε τὸν Σαοὺλ ἕως τῆς ἡμέρας τοῦ θανάτου αὐτοῦ, ἀλλ' ἐπένθει αὐτόν. Εἶτα ἀποστέλλεται Σαμουὴλ ὑπὸ τοῦ Θεοῦ χρῖσαι τὸν Δαυῒδ, καὶ ἐλθὼν ἔχρισε. Τότε συνέσχε πνεῦμα πονηρὸν τὸν Σαοὺλ, καὶ εἰσάγουσιν αὐτῷ τὸν Δαυῒδ, ὥστε ψάλλειν, καὶ καταπαύειν τὸ πνεῦμα τὸ πονηρόν. Ὡς δὲ ἐπεστράτευσεν ὁ Γολιὰθ, καὶ πάντες ἐξέστησαν, πέμπεται Δαυῒδ ἐπισκεψόμενος τοὺς ἀδελφοὺς αὐτοῦ. Καὶ ἐπειδὴ ἦλθεν εἰς τὸ στρατόπεδον, ἐρωτᾷ τί ἔσται τῷ ἀποκτείνοντι τὸν ἀλλόφυλον τοῦτον. Οἱ δὲ εἶπον· Ἡ θυγάτηρ τοῦ βασιλέως δοθήσεται αὐτῷ γυνή. Εἰσῆλθε πρὸς τὸν Σαοὺλ, ὑπέσχετο ἀναιρήσειν. Ὁ δὲ διηπίστει. Τέλος ἐξέπεμψε γυμνὸν ὅπλων, διὰ τὸ μὴ δύνασθαι βαστάζειν τὰ ὅπλα. Ὁ δὲ λίθον ἀκοντίσας κατὰ τοῦ μετώπου, κατήνεγκεν αὐτὸν, καὶ τὴν κεφαλὴν αὐτοῦ ἀποτεμὼν τῇ ἐκείνου ῥομφαίᾳ, ἐπανῆλθε λαμπρῶς ἀπὸ τοῦ πολέμου. Ἰδὼν δὲ αὐτὸν ὁ Ἰωνάθαν, συνεδέθη τῇ ψυχῇ αὐτοῦ, καὶ λίαν αὐτὸν ἠγάπησε, καὶ δῶρα ἔδωκεν.","english":"Samuel commands Saul to wage war against Amalek and to devote everything to destruction, sparing nothing. But he disobeyed and kept alive Agag their king, along with flocks and herds. When Samuel came and saw this, he was angry and said: The Lord does not desire burnt offerings and sacrifices so much as hearing his voice; for behold, obedience is better than sacrifice. He also then threatens him with the removal of his kingdom. But Saul tried to force him to go along with him, and he was unwilling. Later, however, being constrained, he went up. And after these things Samuel himself, having ordered Agag to be brought to him, slew him with his own hands. And from that time he did not see Saul until the day of his death, but mourned for him. Then Samuel is sent by God to anoint David, and he came and anointed him. At that time an evil spirit seized Saul, and they bring David to him to sing psalms and to make the evil spirit cease. And when Goliath campaigned and all were astonished, David is sent to visit his brothers. And when he came to the camp, he asks what will be given to the one who kills this foreigner. And they said: The daughter of the king will be given to him as a wife. He went in to Saul and promised to slay him. But he disbelieved. Finally he sent him out stripped of weapons, because he could not bear the weapons. But he, hurling a stone at his forehead, brought him down, and cutting off his head with that man's own sword, returned in glory from the war. And Jonathan, seeing him, was bound to him in soul and loved him exceedingly, and gave him gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Ὁ δὲ Σαοὺλ διεφθονεῖτο αὐτῷ, ἐπειδὴ αἱ χορεύουσαι εἶπον· Ἐπάταξε Σαοὺλ ἐν χιλιάσι, καὶ Δαυῒδ ἐν μυριάσιν. Ἐπῆρε τὸ δόρυ Σαοὺλ κατὰ τοῦ Δαυῒδ, ὥστε ἀνελεῖν αὐτόν· ὁ δὲ ἐξέφυγεν. Ὡς δὲ ηὐδοκίμει παρὰ πᾶσιν ὁ Δαυῒδ, μᾶλλον ἐδάκνετο ὁ Σαούλ· καὶ βουλόμενος αὐτὸν ἀπολέσαι, ὑπισχνεῖτο τὴν θυγατέρα αὐτοῦ δώσειν αὐτῷ, εἰ ἀνέλοι ἄνδρας ἑκατὸν τῶν ἐχθρῶν· ὡς δὲ ἀνεῖλε, γίνεται γαμβρὸς τοῦ βασιλέως. Καὶ πολέμου συστάντος ἑτέρου, πάλιν εὐδοκιμεῖ· ὁ δὲ μᾶλλον ἠγριαίνετο κατ' αὐτοῦ, καὶ ἐκλαλεῖ τῷ υἱῷ αὐτοῦ Ἰωνάθαν, ὅτι ἀνελεῖν αὐτὸν βούλοιτο. Ὁ δὲ ἀπήγγειλε τῷ Δαυῒδ, καὶ κελεύει κρύπτεσθαι. Ὡς δὲ ἐξηυμενίσατο τὸν πατέρα, εἰσάγει τὸν Δαυῒδ πρὸς αὐτόν. Πολέμου τε πάλιν ἐπιστάντος, ἀριστεύει ὁ Δαυῒδ, καὶ πάλιν ἐκφεύγει τὸν Σαοὺλ βουλόμενον αὐτὸν πατάξαι τῷ δόρατι. Συμβουλευσάσης αὐτῷ τῆς γυναικὸς, ἀπέδρα ἐκεῖθεν. Πέμπει ὁ Σαοὺλ λαβεῖν αὐτὸν, ἡ δὲ ἔφη αὐτὸν ἀῤῥωστεῖν. Ὡς δὲ ἔγνω ὁ Σαοὺλ ὅτι ἔφυγεν, ἐγκαλέσας τῇ θυγατρὶ, καὶ μαθὼν ὅπου ἦν ὁ Δαυῒδ,","english":"But Saul was consumed with envy against him, because the dancing women said, \"Saul has struck down his thousands, and David his ten thousands.\" Saul lifted up his spear against David to kill him, but he escaped. And as David was held in high esteem by all, Saul was the more stung, and wishing to destroy him, he promised to give him his daughter if he would kill a hundred men of the enemies; and when he had killed them, he became the king's son-in-law. And when another war arose, again he was held in high esteem; but the other grew more savage against him, and disclosed to his son Jonathan that he wished to kill him. And he reported it to David, and he ordered him to hide. And when he had appeased his father, he brought David to him. And when war came upon them again, David distinguished himself, and again he escaped Saul, who wished to strike him with his spear. When his wife advised him, he fled from there. Saul sent to seize him, but she said he was sick. And when Saul learned that he had fled, he brought a charge against his daughter, and having learned where David was,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"ἀποστέλλει ληψόμενος αὐτὸν ἐκεῖθεν. Ὡς δὲ οἱ πεμπόμενοι οὐχ ὑπέστρεφον, ἀλλὰ μένοντες προεφήτευον, ἀπῆλθεν αὐτός. Ἔρχεται πρὸς τὸν Ἰωνάθαν ὁ Δαυΐδ· ἀπαγγέλλει αὐτῷ, ὅτι φονᾷ κατ' αὐτοῦ ὁ Σαούλ. Καὶ εἰ βούλει σαφέστερον αὔριον μαθεῖν, κατὰ τὸν τοῦ ἀρίστου καιρὸν ἀπολειφθήσομαι. Εἶτα ἐὰν ἔρηται ὁ πατήρ σου τὴν αἰτίαν, εἰπὲ, ὅτι θυσίας οὔσης ἐν τῇ πόλει, ᾔτησεν ἀπελθεῖν. Ἐὰν μὲν οὖν πράως ἐνέγκῃ, οὐδὲν ὑποπτεύω δεινόν· ἐὰν δὲ δυσχεράνῃ, πρόδηλος ἡ κατ' ἐμοῦ δίκη καὶ ἐπιβουλή. Ποιεῖ ταῦτα ὁ Ἰωνάθαν· ὁ δὲ Σαοὺλ οὕτως ὠργίσθη, ὥστε καὶ ἐπιχειρῆσαι τὸν υἱὸν αὐτοῦ ἀνελεῖν. Ὁ δὲ ἀναπηδήσας ἐκ τῆς τραπέζης, ἐξῆλθε εἰς τὸ πεδίον, καὶ ῥίπτει τὰς σχίζας· ἦν γὰρ καὶ τοῦτο σύνθημα· καὶ ἐπιδραμὼν ὄπισθεν τῷ παιδὶ αὐτοῦ, κρυπτομένου ἐκεῖ που τοῦ Δαυῒδ, φησί· Ταχύνας πορεύου, καὶ μὴ στῇς, ὅτι ἐκεῖ ἡ σχίζα ἀπὸ σοῦ καὶ ἐπέκεινα. Συνῆκεν ὁ Δαυῒδ τί ἐβούλετο τὰ ῥήματα ταῦτα, καὶ τοῦ παιδὸς ἀναχωρήσαντος, ἐπιπίπτει τῷ Ἰωνάθαν καὶ κλαίει· ὁ δὲ κελεύει φυγεῖν καὶ μεμνῆσθαι τῶν συνθηκῶν. Αὗται δὲ ἦσαν, μηδέποτε ἐξᾶραι ἔλεον ἐκ τοῦ οἴκου Ἰωνάθαν, μήτε ζῶντος, μήτε θανόντος αὐτοῦ. Ἔρχεται πρὸς τὸν ἱερέα τὸν Ἀβιμέλεκ ὁ Δαυΐδ. Τότε τοὺς ἄρτους τῆς προθέσεως ἔφαγε· ἔλαβε δὲ καὶ τὴν ῥομφαίαν Γολιὰθ, φήσας ὑπὸ τοῦ βασιλέως ἀπεστάλθαι που κατὰ σπουδήν. Καὶ ἔρχεται ἐκεῖθεν πρὸς Ἀγχοῦς, εἶτα εἰς Ὀδολὰμ, καὶ παρατίθεται τῷ βασιλεῖ Μωὰβ τὴν οἰκίαν αὐτοῦ.","english":"He sends men to seize him from there. But when those sent did not return, but remained and prophesied, he went himself. David comes to Jonathan and tells him that Saul is raging against him. And he says, \"If you wish to learn more clearly tomorrow, at the time of the meal I will be left behind. Then if your father asks the reason, say that since there is a sacrifice in the city, he asked to go away. If then he bears it gently, I suspect nothing terrible; but if he is displeased, the judgment and plot against me is manifest.\" Jonathan does this; but Saul was so angered that he even attempted to kill his own son. And he, leaping up from the table, went out into the field and threw the arrows; for this was also a sign; and running up behind his servant, while David was hiding somewhere there, he says, \"Hurry, go, and do not stop, for there the arrow is beyond you.\" David understood what these words meant, and when the servant had withdrawn, he falls upon Jonathan and weeps; and he commands him to flee and to remember the covenants. And these were that he should never remove mercy from the house of Jonathan, neither while he lived nor when he died. David comes to Abimelech the priest. Then he ate the bread of the setting forth; and he also took the sword of Goliath, saying that he had been sent somewhere by the king in haste. And he comes from there to Achish, then to Odollam, and entrusts his house to the king of Moab.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ὡς δὲ ἐδυσχέραινεν ὁ Σαοὺλ πρὸς τοὺς αὐτοῦ παῖδας, ὅτι μηδεὶς αὐτῷ συμπονεῖ, μηδὲ παραδίδωσι τὸν Δαυῒδ, Δωὴκ Ἰδουμαῖος (ἔτυχε γὰρ τότε ἐκεῖ, ὅτε Δαυῒδ πρὸς τὸν ἱερέα ἦλθεν), ἀπήγγειλεν αὐτῷ τὸ γεγονός. Ὁ δὲ μεταπεμψάμενος τοὺς ἱερεῖς, καὶ τῶν παρεστηκότων οὐ βουλομένων αὐτοὺς ἀνελεῖν, κελεύει τῷ Δωήκ. Ὁ δὲ ἀνεῖλε τριακοσίους πεντήκοντα ἄνδρας αἴροντας ἐφοὺδ, καὶ τὴν Νοβὰ τὴν πόλιν αὐτῶν ἐξωλόθρευσεν. Ἀπαγγέλλει ταῦτα τῷ Δαυῒδ εἷς τῶν τοῦ ἱερέως υἱῶν διασωθείς. Ὁ δὲ ἀλγήσας εἶχε μεθ' ἑαυτοῦ τὸν διασωθέντα, καὶ τὴν Κῖλα πολεμουμένην ἔσωσεν. Ἀκούσας τε, ὅτι ὁ Σαοὺλ ἔρχεται ἐπ' αὐτὸν, ἐξῆλθεν ἐκεῖθεν εἰς τὴν ἔρημον Ζίφ. Ὡς δὲ ἤκουσεν ὁ Σαοὺλ, ἔρχεται ἐπ' αὐτόν. Ἀπαγγελθείσης δὲ ἐφόδου πολεμίων μεταξὺ διώκειν αὐτὸν, ἀναχωρεῖ. Εἶτα ἐπανελθὼν ἐκ τῶν πολεμίων, πάλιν αὐτὸν ἐπεζήτει, καὶ εἰσέρχεται εἰς τὸ σπήλαιον, ἔνθα Δαυῒδ ἐκάθητο, καὶ μετ' αὐτοῦ ἄνδρες ἐσώτεροι. Καὶ πάντων παρακελευομένων ἀνελεῖν τὸν Σαοὺλ, οὐκ ἐπείσθη, οὔτε τοῖς βουλομένοις συνεχώρησεν. Ὡς δὲ ἐξῆλθεν ἐκεῖνος ἐκ τοῦ σπηλαίου, ἐπηκολούθησε καὶ οὗτος, καὶ βοήσας πρὸς αὐτὸν, τήν τε ἐκείνου κακίαν καὶ τὴν αὑτοῦ δικαιοσύνην ἐδίδασκε τὸν Σαούλ. Ὁ δὲ ἐδάκρυσε. Τότε ἀπέθανε Σαμουήλ. Πέμπει, δῶρα τὸν Νάβαλ αἰτῶν, ἀντὶ τῆς φυλακῆς ἧς ἐφύλαξεν αὐτοῦ τὰ ποίμνια. Ὁ δὲ οὐ μόνον οὐκ ἔδωκεν, ἀλλὰ καὶ ὕβρισεν αὐτὸν διὰ τῶν ἀπεσταλμένων. Ἐξοπλισάμενος δὲ ἀνῄει ὥστε ἀπολέσαι αὐτόν. Ἔμαθε ταῦτα ἡ Ἀβιγαία ἡ τούτου γυνὴ, καὶ λαβοῦσα δῶρα ἀπήντησε τῷ Δαυῒδ, καὶ πολλὰ δεηθεῖσα, ἐπέσχεν αὐτὸν τῆς ὁρμῆς.","english":"But when Saul was displeased with his own servants, because no one sympathized with him nor handed David over, Doeg the Idumaean (for he happened to be there at that time, when David came to the priest) reported to him what had happened. And he, having summoned the priests, and when those standing by were unwilling to slay them, commands Doeg. And he slew three hundred and fifty men who bore the ephod, and he utterly destroyed Nob, their city. One of the priest's sons who escaped reports these things to David. And he, grieved, kept the escaped one with himself, and he saved Keilah when it was being besieged. And having heard that Saul was coming against him, he departed from there into the wilderness of Ziph. And when Saul heard, he comes against him. But when an attack of enemies was reported in the meantime, he withdraws from pursuing him. Then, having returned from the enemies, he again sought him, and he enters into the cave where David was sitting, and with him men further inside. And when all were urging him to slay Saul, he was not persuaded, nor did he permit those who wished it. And when that one went out of the cave, this one also followed, and having cried out to him, he taught Saul both that one's wickedness and his own righteousness. And he wept. Then Samuel died. He sends, asking gifts of Nabal, in return for the guard with which he guarded his flocks. But he not only did not give, but even insulted him through those sent. And having armed himself, he went up so as to destroy him. Abigail, his wife, learned these things, and taking gifts she met David, and having entreated much, she checked him from his impulse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Καὶ ἀποθανόντος τοῦ Νάβαλ, γίνεται αὐτῷ γυνή. Ἀκούσας ὁ Σαοὺλ, ἔνθα ἦν ὁ Δαυῒδ, ἔρχεται πάλιν ἐπ' αὐτόν. Ὡς δὲ καὶ ἐκαθεύδησε μετὰ τῆς στρατιᾶς ἁπάσης, ἐφίσταται ὁ Δαυῒδ μετὰ Ἀβεσσᾶ· καὶ κελεύοντος ἐκείνου παίειν τὸν ἐχθρὸν, οὐκ εἶξεν, ἀλλὰ τὸν πρὸς κεφαλῆς κείμενον φακὸν λαβὼν καὶ δόρυ, ἀπῆλθεν ἕως ποῤῥωτάτω, καὶ βοήσας διήγειρέ τε αὐτοῦ τὸν στρατηγὸν, καὶ ἐνεκάλει ῥᾳθυμίαν, ὅτι μὴ φυλάττει τὸν βασιλέα. Ἐπιδεικνύει τό τε δόρυ καὶ τὸν φακὸν, καὶ ἐγκαλεῖ τῷ Σαοὺλ, ὅτι τὸν οὐδὲν ἠδικηκότα καταδιώκει. Τότε φεύγει πρὸς Ἀγχοῦς ὁ Δαυΐδ· οὐ γὰρ ἀσφαλὲς ἡγεῖτο εἶναι πλησίον διατρίβειν τοῦ Σαούλ. Λαμβάνει ὁ Δαυῒδ παρὰ τοῦ Ἀγχοῦς τὴν Σεκελάκ· καὶ ἐπετίθετο τοῖς πολεμίοις, καὶ ἐλάμβανε χρήματα καὶ πρόβατα πολλά. Τότε συναθροίζονται οἱ ἀλλόφυλοι κατὰ τοῦ Ἰσραὴλ, καὶ Σαοὺλ ἐρωτᾷ τὴν ἐγγαστρίμυθον. Ἀποστραφεὶς ὁ Δαυῒδ ἀπὸ τοῦ στρατοπέδου (οὐ γὰρ εἴασαν αὐτὸν οἱ σατράπαι τῶν ἀλλο φύλων συνεξελθεῖν, ὑποπτεύοντες αὐτὸν προδιδόναι τὸ στρατόπεδον), εὑρίσκει τὴν","english":"And when Nabal died, she became his wife. Saul, having heard where David was, comes against him again. But when he had fallen asleep with his whole army, David comes upon him with Abishai; and when the latter urged him to strike the enemy, he did not consent, but taking the pillow that lay at his head and the spear, he went off to a very great distance, and having shouted, he roused his commander and reproached him for negligence, because he was not guarding the king. He shows both the spear and the pillow, and he reproaches Saul, because he pursues one who has done no wrong. Then David flees to Achish; for he did not consider it safe to stay near Saul. David receives Ziklag from Achish; and he attacked the enemies and took much money and many sheep. Then the Philistines gather together against Israel, and Saul questions the medium. David, having turned back from the camp (for the satraps of the Philistines did not allow him to go out with them, suspecting that he would betray the camp), finds the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Σεκελὰκ ἐμπεπρησμένην, καὶ τὰς γυναῖκας οὐδαμοῦ· ἀπήχθησαν γὰρ αἰχμάλωτοι. Ἐρόμενος δὲ τὸν Θεὸν, εἰ δέοι καταδιῶξαι, εἰπόντος ὅτι δέοι, κατεδίωξε. Καὶ μαθὼν παρὰ παιδίου Αἰγυπτίου, ποῦ στρατοπεδεύονται, ἐπιπεσὼν ῥᾳθυμοῦσιν, ἐπάταξεν αὐτοὺς, καὶ τὰ σκῦλα ἔλαβε, καὶ διένειμεν ἐξ ἴσης τοῖς τε πολεμήσασι καὶ τοῖς ἀπομείνασιν ἐπὶ τῶν σκευῶν. Ὡς δὲ ὁ πρὸς τὸν Ἰσραὴλ γέγονε πόλεμος τῶν ἀλλοφύλων, πίπτει Σαοὺλ καὶ Ἰωνάθαν, καὶ οἱ δύο ἄλλοι υἱοὶ αὐτοῦ· καὶ λαβόντες αὐτὸν οἱ πολέμιοι, προσέπηξαν τῷ τείχει Βιθσὰν, ἥ ἐστι Σκυθόπολις. Ἐλθόντες δὲ οἱ ἀπὸ Ἰάβης, ἔλαβόν τε αὐτὸν καὶ τὸν Ἰωνάθαν, καὶ ἔθαψαν. Βασιλειῶν βʹ. Ἔρχεταί τις ἀπαγγέλλων τῷ Δαυῒδ, ὅτι ἀνεῖλεν αὐτὸς τὸν Σαούλ· καὶ ἀνεῖλεν αὐτὸν ὁ Δαυΐδ· καὶ ἐθρήνησε τὸν Σαοὺλ καὶ τὸν Ἰωνάθαν, καὶ χρίουσιν αὐτὸν εἰς βασιλέα. Καὶ ἀποστέλλει πρὸς τοὺς Ἰαβὲς Γαλαὰδ, ἐπαινῶν αὐτοὺς ὅτι ἔθαψαν τὸν Σαούλ. Καὶ Ἀβεννὴρ ὁ στρατηγὸς τοῦ Σαοὺλ ἐβασίλευσε τοῦ Ἰσραὴλ υἱὸν Σαοὺλ τὸν Μεμφιβοσθέ. Τοῦ δὲ Ἰούδα ἐβασίλευσε Δαυΐδ. Ὡς δὲ συνέτυχον ἀλλήλοις Ἰωὰβ ὁ τοῦ Δαυῒδ, καὶ Ἀβεννὴρ ὁ τοῦ Σαοὺλ, καὶ συνεκροτήθη πόλεμος ἀπὸ παιδίας, κατεδίωκεν Ἀσαὴλ ὁ ἀδελφὸς Ἰωὰβ τὸν Ἀβεννήρ· καὶ πολλάκις κελεύοντος ἀναχωρεῖν, οὐκ ἠνέσχετο. Τότε ἀναιρεῖ αὐτὸν Ἀβεννὴρ, καὶ καλέσας τὸν Ἰωὰβ παραινεῖ καταπαῦσαι τὸν πόλεμον. Καὶ ἦν πόλεμος ἀναμέσον τοῦ οἴκου Σαοὺλ καὶ τοῦ οἴκου Δαυΐδ· καὶ ὁ μὲν ἠσθένει, ὁ δὲ ἐκραταιοῦτο. Λαμβάνει τὴν παλλακὴν τοῦ Σαοὺλ ὁ Ἀβεννήρ· ἐνεκάλεσεν ὁ Μεμφιβοσθέ.","english":"Ziklag burned, and the women nowhere; for they had been led away captive. And inquiring of God whether he should pursue, and when he said that he should, he pursued. And having learned from an Egyptian boy where they were encamped, he fell upon them as they were at ease, struck them down, and took the spoils, and divided them equally among those who had fought and those who had remained with the baggage. And when the war of the Philistines against Israel took place, Saul fell, and Jonathan, and his two other sons; and the enemies, having taken him, fastened him to the wall of Bethshan, which is Scythopolis. And those from Jabesh came, and took him and Jonathan, and buried them. Second Kingdoms. Someone comes announcing to David that he himself killed Saul; and David killed him; and he lamented Saul and Jonathan, and they anoint him as king. And he sends to Jabesh Gilead, praising them because they buried Saul. And Abner, the general of Saul, made Mephibosheth, the son of Saul, king over Israel. And over Judah David reigned. And when Joab the son of David and Abner the son of Saul met each other, and war was joined from youth, Asahel the brother of Joab pursued Abner; and though he often ordered him to withdraw, he did not endure it. Then Abner kills him, and calling Joab he advises him to stop the war. And there was war between the house of Saul and the house of David; and the one grew weak, and the other grew strong. Abner takes the concubine of Saul; Mephibosheth accused him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Θυμωθεὶς ὁ Ἀβεννὴρ πέμπει πρὸς τὸν Δαυῒδ, ἐπαγγελλόμενος ἅπαντα τὸν λαὸν αὐτῷ παραδώσειν. Καὶ ἐλθόντα αὐτὸν πρὸς αὐτὸν, εἱστίασεν ὁ Δαυΐδ. Ὡς δὲ ἤκουσεν πόθεν ἐκ πολέμου ἐπανῆλθεν ὁ Ἰωὰβ, μεταπεμψάμενος τὸν Ἀβεννὴρ ἐδολοφόνησεν, ἐκδικῶν τὸ τοῦ ἀδελφοῦ αἷμα. Μαθὼν ὁ Δαυῒδ καταρᾶται τὸν Ἰωὰβ, καὶ θρηνεῖ τὸν Ἀβεννὴρ, καὶ μετὰ πολλῆς θάπτει τῆς τιμῆς. Ῥιχὰν καὶ Βανέας λάθρα τὸν Μεμφιβοσθὲ ἀνελόντες ἦλθον πρὸς τὸν Δαυῒδ, ὡς εὐδοκιμήσαντες διὰ τὸν φόνον. Ὁ δὲ αὐτοὺς ἀνεῖλε. Τότε γίνεται παντὸς τοῦ λαοῦ βασιλεὺς ὁ Δαυῒδ, καὶ ἔρχεται εἰς Ἱερουσαλὴμ πρὸς τὸν Ἰεβουσαῖον, καὶ κωλύουσιν αὐτὸν οἱ χωλοὶ εἰσελθεῖν, καὶ λαμβάνει τὴν ἄκραν, καὶ ᾠκοδόμησεν ἑαυτῷ οἶκον. Συνέπραξε δὲ αὐτῷ καὶ Χυρὰμ ὁ βασιλεὺς Τύρου. Ἐπανέστησαν οἱ ἀλλόφυλοι, καὶ ἐξελθὼν κατέκοψεν αὐτοὺς ὁ Δαυΐδ. Ὡς δὲ πάλιν ἐπέθεντο, κωλύεται παρὰ τοῦ Θεοῦ εἰς συνάντησιν αὐτοῖς ἀνελθεῖν. Ἀλλ' Ἐν τῷ ἀκοῦσαί σε, φησὶν ὁ Θεὸς, τὴν φωνὴν τοῦ σεισμοῦ τοῦ κλαυθμῶνος, τότε πολέμει. Τότε γὰρ παραδίδονταί σοι. Ἀνάγει τὴν κιβωτὸν ὁ Δαυῒδ, καὶ ἀποθνήσκει Ὀζᾶ, ὅτι ἐξέτεινε τὴν χεῖρα αὐτοῦ πρὸς τὴν κιβωτόν. Ὡς δὲ ἀνήγετο ἡ κιβωτὸς, ὠρχεῖτο ὁ Δαυῒδ, καὶ ἐξουθένησεν ἡ Μελχώλ. Τότε βουλόμενος ὁ Δαυῒδ οἰκοδομῆσαι ναὸν, κωλύεται ὑπὸ τοῦ Νάθαν τοῦ προφήτου, καὶ εὔχεται εὐχαριστῶν πρὸς τὸν Θεὸν, εὐχαριστῶν ὑπὲρ τῶν ἐπαγγελιῶν ὧν ἤκουσεν. Ἐπάταξε Δαυῒδ τοὺς ἀλλοφύλους καὶ τὸν Μωὰβ καὶ τοὺς Σύρους, καὶ τὰ ὅπλα τὰ χρυσᾶ, ἃ ἔλαβεν, ἤνεγκεν εἰς Ἱερουσαλὴμ, ἅπερ ὕστερον ἔλαβε Σουσακεὶμ βασιλεὺς Αἰγύπτου. Καὶ πολλὰ ἀναθέματα ἀνέθηκεν ὁ Δαυΐδ.","english":"Abner, angered, sends to David, promising to hand over all the people to him. And when he came to him, David feasted him. But when Joab heard whence he had returned from war, he sent for Abner and murdered him treacherously, avenging the blood of his brother. David, learning of it, curses Joab, and laments Abner, and buries him with great honor. Rechab and Baanah, having secretly slain Mephibosheth, came to David, as though they had won favor through the murder. But he put them to death. Then David becomes king of all the people, and comes to Jerusalem against the Jebusite, and the lame hinder him from entering, and he takes the citadel, and built himself a house. And Hiram the king of Tyre also cooperated with him. The Philistines rose up, and David went out and cut them down. But when they attacked again, he is prevented by God from going up to meet them. But, says God, when you hear the sound of the earthquake of weeping, then fight. For then they are delivered to you. David brings up the ark, and Uzzah dies, because he stretched out his hand toward the ark. And as the ark was being brought up, David danced, and Michal despised him. Then David, wishing to build a temple, is prevented by Nathan the prophet, and he prays giving thanks to God, giving thanks for the promises which he heard. David struck the Philistines and Moab and the Syrians, and the golden weapons which he took he brought to Jerusalem, which Susakim king of Egypt later took. And David dedicated many votive offerings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Ἀξιοῖ τὸν Μεμφιβαὰλ υἱὸν Ἰωνάθαν τραπέζης βασιλικῆς, καὶ πάντα τὰ τοῦ Σαοὺλ δίδωσιν αὐτῷ. Καὶ κελεύει τῷ Σίβᾳ, ὃς ἦν αὐτῷ δοῦλος πατρικὸς, δουλεύειν τῷ Μεμφιβαὰλ μετὰ τῶν τέκνων αὐτοῦ. Πέμπει δὲ καὶ πρὸς τὸν βασιλέα υἱῶν Ἀμμὼν παρακαλέσων, ἐπειδὴ τεθνήκει αὐτοῦ ὁ πατήρ. Ὁ δὲ ὑπὸ τῶν ἀρχόντων αὐτοῦ ἀναπεισθεὶς, ἀτιμάζει τοὺς ἀποσταλέντας ὑπὸ τοῦ Δαυῒδ εἰς παράκλησιν. Ἐντεῦθεν γίνεται πόλεμος· καὶ τὸ μὲν πρῶτον ἔπεμψε τὸν Ἰωὰβ, εἶτα ἦλθεν αὐτὸς ὁ Δαυῒδ, καὶ τρέπεται τοὺς ἐχθρούς. Τὰ κατὰ τὸν Οὐρίαν ἐντεῦθεν καὶ τὴν Βηρσαβεὲ, καὶ τὸ παιδίον τὸ τελευτῆσαν. Μεθ' ὃ τίκτεται Σολομών. Πολεμεῖ ὁ Ἰωὰβ τὴν Ῥαυὰθ, καὶ μετὰ τὸ κρατῆσαιτῆς πόλεως, πέμπει ἐπὶ τὸν Δαυῒδ, βουλόμενος τὴν νίκην ἐκείνῳ ἐπιγραφῆναι. Ἐρᾷ ὁ υἱὸς Δαυῒδ Ἀμνῶν τῆς ἀδελφῆς αὐτοῦ τῆς Θάμαρ, καὶ προσποιηθεὶς νόσον, ἐλθοῦσαν αὐτὴν εἰς ἐπίσκεψιν ἐξύβρισεν.\n\nἈκούσας δὲ ὁ ἀδελφὸς αὐτῆς Ἀβεσσαλὼμ, καλεῖ μετὰ ταῦτα τὸν βασιλέα εἰς ἑστίασιν· ὡς δὲ οὐκ ἦλθεν ἐκεῖνος, ἠξίου τοὺς γοῦν ἀδελφοὺς ἐλθεῖν. Ἐπεὶ δὲ ἦλθον, παρήγγειλε τοῖς ἑαυτοῦ παισὶν, καὶ ἀνεῖλον ἐν αὐτῷ τῷ ἀρίστῳ τὸν Ἀμνῶν. Ὡς δὲ ἤκουσεν ὁ Δαυῒδ, ἐπένθησεν ἱκανῶς, καὶ ὠργίζετο τῷ Ἀβεσσαλώμ. Ὁ δὲ ἀπέδρα· καὶ μετὰ ἔτη τρία, ὅτε καθυφῆκε τῆς ὀργῆς ὁ βασιλεὺς, σοφίζεται Ἰωὰβ διὰ γυναικὸς Θεκωΐτιδος, καὶ πείθει ἐπαναγαγεῖν τὸν Ἀβεσσαλώμ. Ἐπανελθόντα δὲ οὐκ ἠθέλησεν εὐθέως ἰδεῖν ὁ πατὴρ, ἀλλ' ἦν δύο ἔτη ἐν Ἱερουσαλὴμ ἐξ ὄψεως τοῦ βασιλέως. Τότε καλεῖ τὸν Ἰωάβ· ὁ δὲ οὐχ ὑπήκουσεν.","english":"He deems Mephibosheth, the son of Jonathan, worthy of the royal table, and gives him all that belonged to Saul. And he commands Ziba, who was his father's servant, to serve Mephibosheth with his children. He also sends to the king of the Ammonites to console him, since his father had died. But he, persuaded by his rulers, dishonors those sent by David for consolation. From this a war arises; and at first he sent Joab, then David himself came, and he routs the enemies. From this come the events concerning Uriah and Bathsheba, and the child who died. After this Solomon is born. Joab wages war against Rabbah, and after capturing the city, he sends for David, wishing the victory to be credited to him. Amnon, the son of David, falls in love with his sister Tamar, and feigning illness, when she came to visit him, he violated her.\n\nBut Absalom her brother, having heard, afterwards invites the king to a feast; and when he did not come, he asked that at least the brothers come. And when they came, he gave orders to his own servants, and they killed Amnon during the very banquet. And when David heard, he mourned greatly, and was angry with Absalom. But he fled; and after three years, when the king had relaxed his anger, Joab contrives through a woman of Tekoa, and persuades him to bring Absalom back. But when he had returned, his father did not wish to see him at once, but he was two years in Jerusalem away from the king's sight. Then he summons Joab; but he did not obey.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Εἶτα ἐνέπρησεν αὐτοῦ τὸν ἀγρὸν, καὶ οὕτως ἀναγκασθεὶς ἦλθε πρὸς τὸν Ἀβεσσαλὼμ, καὶ ἀποσταλεὶς ὑπ' αὐτοῦ πρὸς τὸν βασιλέα, κατήλλαξεν αὐτὸν, καὶ εἰσήγαγε τὸν Ἀβεσσαλώμ. Ἐποίησε δὲ αὐτῷ ἅρματα καὶ ἵππους Ἀβεσσαλὼμ, καὶ τοὺς ἐρχομένους κρίνεσθαι μετὰ πολλῆς ἀποδεχόμενος τιμῆς, ἐπῄνει μὲν ὡς δίκαια λέγειν ἔχοντας, ἐλέει δὲ ὡς οὐδενὸς ὄντος τοῦ ἀμῦναι δυναμένου, καὶ ἔλεγε· Τίς καταστήσει με κριτὴν ἐπὶ τῆς γῆς; καὶ οὕτως ᾠκειοῦτο τὸν λαόν. Ἐπανίσταται δὲ Ἀβεσσαλὼμ τῷ Δαυΐδ· ὁ δὲ ἀκούσας ἔφυγεν ἐκ τῆς Ἱερουσαλὴμ, ἀφεὶς τὰς παλλακὰς αὐτοῦ ἐν τῇ πόλει. Βουλομένου τοῦ Ἔθι συμπορεύεσθαι αὐτῷ, τὸ μὲν πρῶτον ἐκώλυεν, ἐπεὶ δὲ εἶδεν ἐπικείμενον, εἴασεν. Ὡς δὲ διέβησαν τὸν χειμάῤῥουν, προσέταξε τοῖς ἱερεῦσιν ἀποστρέψαι τὴν κιβωτὸν εἰς τὴν πόλιν. Αὐτὸς δὲ περιμένειν αὐτοὺς ἔφη πρὸς τῇ ἐλαίᾳ, εἴ τι ἔχοιεν τῶν τοῦ βασιλέως ἀποῤῥήτων ἐξειπεῖν. Ἀπαντᾷ τῷ Δαυῒδ ὁ Χουσί. Ὁ δὲ ἀπέστειλεν αὐτὸν τῷ Ἀχιτόφελ ἐναντιωθησόμενον, ὃς ἦν σύμβουλος τῷ Ἀβεσσαλώμ. Ὡς δὲ ἀπῆλθεν αὐτὸς, ἔρχεται ὁ Σιβᾶ, καὶ κατηγορήσας τοῦ δεσπότου αὐτοῦ Μεμφιβαὰλ, ὡς βουλομένου αὐτοῦ βασιλεῦσαι, λαμβάνει πᾶν παρὰ τοῦ Δαυΐδ. Τότε Σεμεεὶ κατηράσατο τὸν Δαυΐδ· ὁ δὲ Δαυῒδ βουλόμενον αὐτὸν ἀνελεῖν τὸν Ἀβεσσᾶ διεκώλυσεν. Ἔρχεται ὁ Χουσὶ πρὸς τὸν Ἀβεσσαλὼμ, καὶ πείθει αὐτὸν ὡς εὐνοϊκῶς διακείμενος αὐτῷ προσέχειν. Καὶ προκειμένης βουλῆς τίνα δέοι πράττειν, συγγενέσθαι ταῖς παλλακαῖς τοῦ πατρὸς παραινεῖ τὸν Ἀβεσσαλὼμ Ἀχιτόφελ. Καὶ ἐποίησε τοῦτο ἐπὶ τοῦ δώματος, ὥστε πάντας ὁρᾷν.","english":"Then he burned his field, and thus compelled, he came to Absalom, and having been sent by him to the king, he reconciled him, and brought Absalom in. And Absalom made for himself chariots and horses, and receiving those who came to be judged with great honor, he praised them as having just claims, but pitied them as though there were no one able to help, and he said: Who will appoint me judge over the land? And in this way he made the people his own. And Absalom rose up against David; and when he heard it, he fled from Jerusalem, leaving his concubines in the city. When Ethi wished to go along with him, at first he prevented him, but when he saw that he was insistent, he allowed it. And when they had crossed the brook, he commanded the priests to turn back the ark to the city. But he himself said that they should wait for him by the olive tree, if they had anything of the king's secrets to report. Hushai meets David. And he sent him to oppose Ahithophel, who was counselor to Absalom. And when he had gone away, Ziba comes, and having accused his master Mephibosheth, saying that he wished to reign, he received everything from David. Then Shimei cursed David; but David prevented Abishai, who wished to kill him. Hushai comes to Absalom, and persuades him, as one favorably disposed toward him, to pay attention to him. And when a council was set forth as to what should be done, Ahithophel advised Absalom to have intercourse with his father's concubines. And he did this on the roof, so that all could see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Καὶ προστίθησιν ἑτέραν γνώμην, ὥστε λαβεῖν χιλίους μεθ' ἑαυτοῦ, καὶ ἐπιθέσθαι τῷ Δαυῒδ, καὶ ἀνελεῖν αὐτόν. Ὡς δὲ ἐκλήθη καὶ ὁ Χουσὶ πρὸς τὸ εἰσηγήσασθαι συμβουλὴν, ἀνατρέπει τὴν τοῦ Ἀχιτόφελ γνώμην, τέως μὲν ὑπερθέσθαι παραινῶν, ὕστερον δὲ μετὰ παρασκευῆς ἐπιθέσθαι τῷ Δαυΐδ. Καὶ ἤρεσε μᾶλλον αὕτη ἡ γνώμη· Θεοῦ γὰρ ἦν ἡ οἰκονομία. Τότε πέμπει διὰ τῶν υἱῶν τῶν ἱερέων, καὶ ἀπαγγέλλει ταῦτα τῷ Δαυῒδ ὁ Χουσί. Ὁ δὲ Ἀχιτόφελ διαμαρτὼν τῆς γνώμης, ἀπήγξατο. Φέρεται πολλὰ δῶρα τῷ Δαυΐδ. Διατάξας δὲ τὸ στρατόπεδον, ἐξέπεμψε λέγων· Φείσασθέ μου τοῦ παιδαρίου Ἀβεσσαλώμ. Αὐτὸν γὰρ οὐ συνεχώρησαν ἐξελθεῖν. Γίνεται πόλεμος, καὶ πολλῶν πεσόντων ἀναιρεῖται καὶ ὁ Ἀβεσσαλὼμ, προσδεθείς τινι δένδρῳ ἀπὸ τῆς κόμης. Ἀναιρεθέντος δὲ, ἐπαύσατο ὁ πόλεμος. Πέμπει τὸν Χουσὶ ὁ Ἰωὰβ ἀπαγγέλλειν τῷ Δαυῒδ τὴν νίκην. Ὁ δὲ ἀκούσας ἐθρήνει διὰ τὸν υἱόν· ἕως οὗ εἰσελθὼν ὁ Ἰωὰβ μετέβαλέ τε αὐτὸν, καὶ ἔπεισε δέξασθαι τὸ στρατόπεδον φαιδρῷ τῷ προσώπῳ. Φυγόντα τὸν Ἰσραὴλ ὅ τε βασιλεὺς προσεκαλεῖτο, ὅ τε Ἀβεσσᾶ προῃρημένους αὐτοὺς ἤδη ἔπεισεν ὑποταγῆναι τῷ Δαυΐδ. Ὡς διέβαινε τὸν Ἰορδάνην ἦλθεν ὁ Σεμεεὶ, ὁμολογῶν αὑτοῦ τὴν ἁμαρτίαν. Ἐβούλετο δὲ αὐτὸν θανατῶσαι ὁ Ἀβεσσᾶ, καὶ διεκώλυσεν ὁ Δαυΐδ. Ἦλθε δὲ καὶ ὁ Μεμφιβαὰλ αὐχμῶν, ῥυπαρὰ ἐνδεδυμένος ἱμάτια, κομῶν τὸν μύστακα, ὄνυχας μεγάλους ἐπιδεικνὺς, πάντα ἅπερ ἦν λύπης σημεῖα τῆς γενομένης αὐτῷ διὰ τὸν πόλεμον τὸν κατὰ τοῦ Δαυΐδ. Εἶτα ὁ μὲν ἠρώτα, διὰ τί μὴ ἐπορεύθη μετ' αὐτοῦ.","english":"And he added another opinion, that he should take a thousand men with him, and attack David, and kill him. But when Hushai also was called to give his advice, he overturned Ahithophel's opinion, advising for the present to postpone, but later to attack David with preparation. And this opinion pleased them more; for it was God's dispensation. Then Hushai sent through the sons of the priests and reported these things to David. But Ahithophel, having failed of his opinion, hanged himself. Many gifts are brought to David. And having arranged the army, he sent them out saying: Spare my boy Absalom. For they had not permitted him to go out. A battle takes place, and when many had fallen, Absalom also is killed, having been bound to a tree by his hair. And when he had been killed, the war ceased. Joab sends Hushai to report the victory to David. But he, having heard it, was mourning for his son, until Joab came in and changed him, and persuaded him to receive the army with a cheerful face. The king was also calling back the fleeing Israel, and Abishai persuaded those already resolved to submit to David. As he was crossing the Jordan, Shimei came, confessing his own sin. But Abishai wished to put him to death, and David prevented it. Mephibaal also came, dry and squalid, clothed in dirty garments, with a long moustache, showing great nails, all things that were signs of the grief that had come upon him because of the war against David. Then he was asking why he had not gone with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Ὁ δὲ ἔφη ἠξιωκέναι τὸν Σιβὰ τὸν οἰκέτην αὐτοῦ ὥστε ἐπιβιβάσαι αὐτὸν ὑποζυγίῳ (καὶ γὰρ ἦν χωλὸς ὁ Μεμφιβαὰλ), μὴ ἀνασχέσθαι δὲ ἐκεῖνον. Τότε κελεύει αὐτὸν καὶ τὸν Σιβὰ διελέσθαι τὸν ἀγρόν. Καὶ τὸν Βερζελλὶ, ὃς ἐχορήγησεν αὐτῷ πολλὰ τοῦ πολέμου συνεστῶτος, ὃν ἐβούλετο μεθ' ἑαυτοῦ λαβεῖν. Ὁ δὲ παρῃτήσατο διὰ τὸ\n\nγῆρας. Καὶ λαμβάνει τὸν υἱὸν αὐτοῦ ἀντ' αὐτοῦ. Τότε σχίζεται τὸ στρατόπεδον, καὶ προστίθενται τῷ Σαβεέ. Καὶ ἐκπέμπει Δαυῒδ τὸν Ἀμεσσᾶ πολεμῆσαι αὐτῷ· ὁ δὲ Ἰωὰβ ἀναιρεῖ μὲν τὸν Ἀμεσσᾶ δόλῳ, πολιορκεῖ δὲ τὴν πόλιν εἰς ἣν κατέφυγεν ὁ Σαβεέ. Οἱ δὲ ἐν τῇ πόλει, γυναικὸς συμβουλευσάσης, ἀποτεμόντες τοῦ Σαβεὲ τὴν κεφαλὴν, ἔῤῥιψαν ἀπὸ τοῦ τείχους τῷ Ἰωὰβ, καὶ οὕτως ἀπηλλάγησαν τοῦ πολέμου. Λιμὸς καταλαμβάνει τὴν γῆν· λύσις δὲ ἦν τοῦ λιμοῦ τὸ τινὰς τῶν τοῦ Σαοὺλ ἐκδοθῆναι τοῖς Γαβαωνίταις. Καὶ τὸν Μεμφιβαὰλ περιποιεῖται ὁ Δαυῒδ, διὰ τοῦ ὅρκου τοῦ πρὸς Ἰωνάθαν. Ἐκδίδωσι δὲ τοὺς τοῦ Σαοὺλ υἱοὺς καὶ ἐκγόνους, καὶ θάπτει τὸν Σαοὺλ καὶ τὸν Ἰωνάθαν ἐν τῷ τάφῳ Κείς. Γίνονται ἐνταῦθα πόλεμοι. Καὶ κωλύουσι τὸν Δαυῒδ ἐξελθεῖν, μήποτε κινδυνεύσῃ. Τότε λέγει τὸν ἑπτακαιδέκατον ψαλμόν. Καταλέγει τὰς ἀριστείας καὶ τὰ ἀνδραγαθήματα τῶν ἀρχόντων τοῦ Δαυΐδ. Κελεύεται Ἰωὰβ ἀριθμῆσαι τὸν λαὸν, καὶ ἀριθμεῖ· καὶ ἦν Ἰσραὴλ ἐννακόσιαι χιλιάδες, καὶ Ἰούδα τετρακόσιαι χιλιάδες, πάντες πολεμισταί. Τότε ἔρχεται Γὰδ ὁ προφήτης, αἵρεσιν αὐτῷ διδοὺς τριῶν τιμωριῶν, ἣν βούλοιτο ὑποστῆναι, ἢ τρία ἔτη λιμὸν, ἢ τρεῖς ἡμέρας φυγεῖν ἐπικειμένων ἐχθρῶν, ἢ τρεῖς ἡμέρας θάνατον.","english":"But he said that he had asked Siba his servant to mount him on a beast of burden (for Mephibaal was lame), but that he did not consent. Then he orders him and Siba to divide the field. And Barzillai, who supplied him with many things while the war was on, whom he wished to take with him. But he declined because of old age. And he takes his son in his place. Then the army is split, and they join Sheba. And David sends out Amasa to fight against him; but Joab kills Amasa by treachery, and besieges the city to which Sheba had fled. But those in the city, on the advice of a woman, cut off Sheba's head and threw it from the wall to Joab, and so they were delivered from the war. Famine seizes the land; and the remedy for the famine was that certain of Saul's men be handed over to the Gibeonites. And David preserves Mephibaal because of the oath sworn to Jonathan. And he hands over the sons and descendants of Saul, and buries Saul and Jonathan in the tomb of Kish. Wars occur here. And they prevent David from going out, lest he be endangered. Then he speaks the seventeenth psalm. He recounts the exploits and brave deeds of David's commanders. Joab is ordered to number the people, and he numbers them; and Israel was nine hundred thousand, and Judah four hundred thousand, all warriors. Then Gad the prophet comes, giving him a choice of three punishments, whichever he wished to undergo: either three years of famine, or three days of fleeing with enemies pressing upon them, or three days of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Ὁ δὲ τὰς τρεῖς ἡμέρας τοῦ θανάτου εἵλετο, καὶ ἀπέθανον ἀπὸ πρωῒ ἕως ἀρίστου ἑβδομήκοντα χιλιάδες. Τότε λέγει Δαυΐδ· Ἰδοὺ ἐγὼ ἥμαρτον, καὶ ἐγὼ ὁ ποιμὴν ἐκακοποίησα, καὶ οὗτοι τὸ ποίμνιον τί ἐποίησαν; Γενέσθω ἡ χεὶρ ἐν ἐμοὶ, καὶ ἐν τῷ οἴκῳ τοῦ πατρός μου. Ἐπαύσατο ἡ τιμωρία. Καὶ κελεύεται ὁ Δαυῒδ θῦσαι [λ. στῆσαι] θυσιαστήριον ἐν τῇ ἅλῳ Ὀρνία, καὶ θῦσαι· καὶ ἐποίησεν οὕτως. Ὀρνίας υἱὸς Δαυῒδ ἑστιᾷ τοὺς περὶ Ἰωὰβ καὶ Ἀβιάθαρ, ὡς βασιλεύσων. Εἰσέρχεται ἡ Βηρσαβεὲ κατὰ συμβουλὴν Νάθαν τοῦ προφήτου, καὶ ἀπαγγέλλει τῷ Δαυΐδ· μεταξὺ δὲ λαλούσης ἐκείνης εἰσῆλθε καὶ ὁ Νάθαν, κατασκευάσαντες ὥστε βασιλεῦσαι τὸν Σολομῶνα. Ἐξῆλθον ἐπιβιβάσαντες τὸν Σολομῶνα τῇ ἡμιόνῳ τῇ βασιλικῇ. Τότε ὁ προφήτης Νάθαν καὶ ὁ ἱερεὺς Σαδδοὺκ ἀπῆλθον εἰς τὴν Γιὼν, καὶ ἔχρισαν αὐτὸν καὶ εἶπον· Ζήτω ὁ βασιλεύς. Ἐλθὼν ὁ υἱὸς Ἰωνάθαν ἀπήγγειλε τῷ Ὀρνίᾳ ταῦτα ἑστιωμένῳ. Καὶ οἱ μὲν ἄλλοι ἔφυγον, ὁ δὲ Ὀρνίας κατέφυγεν εἰς τὸ θυσιαστήριον, δεδοικὼς τὸν Σολομῶνα. Τότε ἐξάγει αὐτὸν ἐκεῖθεν, καὶ ἐλθὼν προσεκύνησε τῷ βασιλεῖ. Μέλλων τελευτᾷν ὁ Δαυῒδ, παραινεῖ τῷ Σολομῶντι, ὥστε φυλάττειν τοῦ Θεοῦ τὸν νόμον· οὕτω γὰρ τεύξεσθαι αὐτῷ τῶν ἐπαγγελιῶν τῶν ἐπηγγελμένων αὐτῷ. Παραγγέλλει τε περὶ Ἰωὰβ καὶ Σεμεεὶ, ὥστε τιμωρηθῆναι αὐτοὺς, καὶ περὶ τῶν υἱῶν Βερζελλὶ, ὥστε αὐτοὺς τιμῆς τυγχάνειν, καὶ τῆς τραπέζης ἀπολαύειν τῆς βασιλικῆς. Καὶ ἀποθνήσκει τεσσαράκοντα ἔτη βασιλεύσας. Βασιλειῶν γʹ. Ἀναιρεῖ τὸν Ὀρνίαν ὁ Σολομῶν, ὅτι τὴν Ἀβισὰκ ᾔτησε, καὶ τὸν Ἀβιάθαρ ἐξέβαλε τῆς ἱερωσύνης. Καὶ ἐπληρώθη ἡ κατὰ τοῦ Ἡλεὶ ἀπειλή·","english":"But he chose the three days of death, and seventy thousand died from morning until noon. Then David says: \"Behold, I have sinned, and I, the shepherd, have done evil, and these, the flock, what have they done? Let your hand be against me, and against my father's house.\" The punishment ceased. And David is commanded to sacrifice [set up] an altar in the threshing floor of Ornia, and to sacrifice; and he did so. Ornia the son of David feasts those around Joab and Abiathar, as one about to reign. Bathsheba enters by the counsel of Nathan the prophet, and reports to David; but while she was speaking, Nathan also came in, having arranged matters so that Solomon should reign. They went out, having mounted Solomon on the royal mule. Then the prophet Nathan and the priest Zadok went away to Gion, and anointed him and said: \"Let the king live.\" The son of Jonathan came and reported these things to Ornia, who was feasting. And the others fled, but Ornia fled to the altar, fearing Solomon. Then he brings him out from there, and he came and did obeisance to the king. As David is about to die, he exhorts Solomon to keep the law of God; for thus he would obtain the promises promised to him. And he gives orders concerning Joab and Shimei, that they be punished, and concerning the sons of Berzillai, that they obtain honor and enjoy the royal table. And he dies, having reigned forty years. Third Kingdoms. Solomon puts Ornia to death, because he asked for Abishag, and he cast out Abiathar from the priesthood. And the threat against Eli was fulfilled:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"ἐξ ἐκείνου γὰρ κατῆγε τὸ γένος. Ἀνεῖλε δὲ καὶ τὸν Ἰωάβ· τὸν δὲ Σαδδοὺκ τὸν ἱερέα ἀντὶ τοῦ Ἀβιάθαρ κατέστησεν ἱερέα. Δίδωσι δὲ ὁ Σολομῶν πρόσταγμα τῷ Σεμεεὶ, ὥστε ἐν τῇ πόλει μένειν διόλου· εἰ δέ ποτε ἐξέλθοι, οὐκ ἀτιμωρητὶ τοῦτο ποιήσειν, ἀλλὰ θανάτου ὑποστήσεσθαι ζημίαν. Ἀπώλοντο αὐτῷ δοῦλοι· ὁ δὲ ἐπιλαθόμενος τοῦ προστάγματος, ἐξῆλθε ζητήσειν, καὶ μαθὼν ὁ Σολομῶν ἀνεῖλεν αὐτόν. Περὶ τῆς σοφίας Σολομῶντος διήγησις, περὶ τῆς εἰρήνης τῆς ἐπ' αὐτοῦ, περὶ τῆς πολυτελείας τῆς τοῦ ἀρίστου, καὶ περὶ ἁρμάτων, περὶ τῶν ἵππων, περὶ παντὸς τοῦ πλούτου. Αἰτεῖ Σολομῶν σοφίαν παρὰ τοῦ Θεοῦ. Τότε κρίνει ταῖς γυναιξὶ ταῖς ὑπὲρ τοῦ παιδίου προσελθούσαις αὐτῷ. Πάλιν περὶ τῆς σοφίας Σολομῶντος λόγος, περὶ τῆς πολυτελείας τῆς τραπέζης αὐτοῦ, καὶ τίνες ἐλειτούργουν ταύτην αὐτῷ τὴν λειτουργίαν. Ἀποστέλλει πρὸς Χειρὰμ τὸν βασιλέα Τύρου, τοὺς δρυοτόμους αἰτῶν ἐπὶ μισθῷ· ὃ δὴ παρέσχεν. Ἐνταῦθα ἔγκειται τῶν ἐργαζομένων ὁ ἀριθμὸς, καὶ τῆς ἑτοιμασθείσης εἰς τὸν ναὸν ὕλης τὸ πλῆθος. Εἶτα ἡ οἰκοδομὴ τοῦ ναοῦ. Εὔχεται ὁ Σολομῶν ἐν τῷ ναῷ, καὶ θύει, καὶ ἐγκαινίζει τὸν οἶκον. Ἐπαγγέλλεται ἀγαθὰ αὐτῷ ὁ Θεὸς, ἐὰν φυλάξῃ τὰ προστάγματα αὐτοῦ, καὶ ἀπειλεῖ τἀναντία, ἐὰν παραβῇ. Ἦν δὲ","english":"For from him he traced his lineage. He also removed Joab; and he installed Zadok the priest as priest in place of Abiathar. Solomon gives a command to Shimei, that he remain in the city continually; but if he should ever go out, he would not do this without punishment, but would undergo the penalty of death. His servants perished; and he, having forgotten the command, went out to seek them, and Solomon, learning of it, removed him. A narrative concerning the wisdom of Solomon, concerning the peace in his time, concerning the lavishness of his banquet, and concerning chariots, concerning horses, concerning all his wealth. Solomon asks for wisdom from God. Then he judges the women who came to him over the child. Again a discourse concerning the wisdom of Solomon, concerning the lavishness of his table, and who performed this service for him. He sends to Hiram the king of Tyre, asking for woodcutters for wages; which he indeed provided. Here is set down the number of the workers, and the multitude of the material prepared for the temple. Then the building of the temple. Solomon prays in the temple, and sacrifices, and consecrates the house. God promises good things to him, if he keeps his commands, and threatens the opposite, if he transgresses. And he was","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"αὐτῷ ναῦς χρυσίον φέρουσα. Τὰ κατὰ τὴν βασίλισσαν Νότου, τὴν ἐλθοῦσαν ἀκοῦσαι τῆς σοφίας αὐτοῦ. Τὰ κατὰ τὸν πλοῦτον αὐτοῦ τὸν μέγαν, τὰ περὶ τῶν ὅπλων τῶν χρυσῶν ὧν ἐποίησε, τὰ περὶ τῆς βασιλείας αὐτοῦ, πόθεν καὶ μέχρι ποῦ παρέτεινεν. Ἐντεῦθεν περὶ τῆς εἰδωλολατρείας αὐτοῦ, καὶ τῆς προσκρούσεως ἧς προσέκρουσε τῷ Θεῷ. Ἐντεῦθεν ἀπειλὴ πρὸς αὐτὸν, καὶ τῆς βασιλείας παράλυσις, εἰρήνης ἀφανισμός. Ἐπανίσταται γὰρ αὐτῷ Ἀδὲρ ὁ Ἰδουμαῖος, καὶ ὁ Ἐσδρώμ. Ἐπανίσταται αὐτῷ καὶ ὁ δοῦλος αὐτοῦ Ἱεροβοάμ. Ἔρχεται πρὸς τὸν ἹεροβοὰμἈχιᾶ ὁ προφήτης, καὶ δίδωσιν αὐτῷ διαῤῥῆξαι ἱμάτιον τελαμῶνας δέκα, προμηνύων αὐτῷ, ὅτι καθέξει τὰ δέκα σκῆπτρα. Ὡς δὲ ἤθελεν αὐτὸν ἀνελεῖν ὁ Σολομῶν, ἔφυγεν εἰς Αἴγυπτον. Ἐπανῆλθεν ἀπ' Αἰγύπτου Ἱεροβοὰμ, ἀποθανόντος Σολομῶντος. Ὁδὲ λαὸς προσελθὼν τῷ Ῥοβοὰμ υἱῷ Σολομῶντος, ἠξίου ἐλαφροτέραν αὐτοῖς γενέσθαι τὴν ἀρχὴν τῆς τοῦ Σολομῶντος. Ὁ δὲ ὑπὸ τῶν συντρόφων αὐτοῦ νέων τινῶν ἀναπεισθεὶς, ἠπείλησε καὶ βαρυτέραν αὐτοῖς ποιήσειν. Ἔνθεν ἀπεσχίσθησαν αἱ δέκα φυλαὶ, καὶ ἐβασίλευσαν ἐφ' ἑαυτῶν τὸν Ἱεροβοάμ. Καὶ βουλόμενον ἐπιστρατεῦσαι αὐτῷ τὸν Ῥοβοὰμ ἐκώλυσεν ὁ Θεός. Ὡς δὲ ἠῤῥώστησε τὸ παιδίον Ἱεροβοὰμ,πέμπει τὴν γυναῖκα αὐτοῦ πρὸς Ἀχιὰ τὸν προφήτην πευσομένην περὶ τῆς νόσου. Ὁ δὲ εἶπεν, ὅτι ἀποθανεῖται, καὶ ἀπέθανεν. Ἵστησι δαμάλεις χρυσᾶς ὁ Ἱεροβοὰμ, μίαν ἐν Βαιθὴλ, καὶ μίαν ἐν Δὰν, ἵνα μὴ ἀναβαίνωσιν εἰς Ἱερουσαλὴμ ὁ λαός. Θύοντος δὲ αὐ τοῦ ἐκεῖ, ἰδοὺ ἄνθρωπος τοῦ Θεοῦ ἐλθὼν, προφητεύει τὰ κατὰ τὸν Ἰωσίαν. Καὶ ἐξηράνθη ἡ χεὶρ τοῦ βασιλέως, καὶ ἐῤῥάγη τὸ θυσιαστήριον.","english":"A ship bringing him gold. The events concerning the queen of the South, who came to hear his wisdom. The events concerning his great wealth, the events concerning the golden weapons which he made, the events concerning his kingdom, from where and how far it extended. From here, concerning his idolatry, and the offense by which he offended God. From here, a threat against him, and the dissolution of the kingdom, the disappearance of peace. For Adar the Idumaean rose up against him, and Esdrom. His servant Jeroboam also rose up against him. The prophet Ahijah comes to Jeroboam, and gives him a torn garment, ten strips, foretelling to him that he will hold the ten scepters. But when Solomon wished to kill him, he fled to Egypt. Jeroboam returned from Egypt after Solomon died. And the people, approaching Rehoboam the son of Solomon, asked that the rule over them be made lighter than that of Solomon. But he, persuaded by his companions, certain young men, threatened that he would make it even heavier for them. From this the ten tribes separated, and they made Jeroboam king over themselves. And when Rehoboam wished to march against him, God prevented him. And when Jeroboam's child fell ill, he sends his wife to Ahijah the prophet to inquire about the illness. And he said that he would die, and he died. Jeroboam sets up golden calves, one in Bethel, and one in Dan, so that the people might not go up to Jerusalem. And while he was sacrificing there, behold, a man of God came and prophesied the events concerning Josiah. And the king's hand was dried up, and the altar was split.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Δεηθέντος δὲ τοῦ προφήτου τοῦ Θεοῦ, ὑγίανεν ὁ βασιλεύς. Καὶ παρεκάλει τὸν προφήτην ἑστιαθῆναι παρ' αὐτῷ. Ὁ δὲ οὐκ ἠνέσχετο, πρόσταγμα φυλάττων τοῦ Θεοῦ, ὅπερ ὕστερον παραβὰς, ἀνῃρέθη ὑπὸ τοῦ λέοντος. Ὁ δὲ Ἱεροβοὰμ ἔτι ἐπέμενε τῇ κακίᾳ αὐτοῦ, καὶ ὁ Ῥοβοὰμ εἰδωλολάτρησεν ἔτη πάντα τῆς βασιλείας αὐτοῦ. Ἐλθὼν Σουσακεὶμ ἔλαβε τοὺς θησαυρούς. Μετὰ τοῦτον βασιλεύει Ἀβιᾶς ὁ υἱὸς αὐτοῦ, καὶ μετὰ τοῦτον ὁ υἱὸς τοῦ Ἀβιᾶ ὁ Ἀσᾶ. Μετὰ δὲ τὸν Ἱεροβοὰμβασιλεύει ὁ υἱὸς αὐτοῦ Ἀδάβ· ὃν ἀνελὼν Βασᾶ ἐβασίλευσε, καὶ ἐπολέμει τὸν Ἀσᾶ. Ὁ δὲ τῇ συμμαχίᾳ τοῦ Σύρου Ἄδερ χρησάμενος, ἐπικρατέστερος γέγονεν. Ὡς δὲ πονηρὸς ἦν ὁ Βασᾶ, ἀπειλεῖ αὐτῷ ὁ Θεὸς κακὰ μεγάλα. Ἀποθανόντος δὲ αὐτοῦ ἐβασίλευσεν Ἐλᾶ ὁ υἱὸς αὐτοῦ, ὃν ἀνελὼν Ζαμβρὶ εἷς τῶν ἀρχόντων, ἐβασίλευσε, καὶ ὠλόθρευσε τὸν οἶκον Βασᾶ. Ὡς δὲ καὶ Ζαμβρὶ ἀπέθανεν ἑαυτὸν ἐμπρήσας, βασιλεύει Ἀμβρί. Ὡς δὲ ἀπέθανε καὶ οὗτος, βασιλεύει Ἀχαὰβὁ υἱὸς αὐτοῦ. Βασιλεύει ὁ υἱὸς Ἀσᾶ Ἰωσαφάτ. Ἀπειλεῖ Ἠλίας ὁ προφήτης τῷ Ἀχαὰβ τὴν γενομένην ἀνομβρίαν ἐπὶ τρία ἔτη καὶ μῆνας ἕξ. Τότε διατρέφεται διὰ τῶν κοράκων ὁ προφήτης. Ἐνταῦθα τὰ κατὰ τὴν χήραν τὴν ἐν Σαρέφθοις, τὰ κατὰ τὸν καμψάκην τοῦ ἐλαίου, καὶ τὴν ὑδρίαν τοῦ ἀλεύρου, καὶ τὸν θάνατον τοῦ παιδίου, καὶ τὴν ἐκ τοῦ θανάτου ἔγερσιν. Ἀποστέλλεται πρὸς τὸν Ἀχαὰβ ὁ Ἠλίας,καὶ ποιεῖ τὴν θυσίαν, καὶ καταφέρει τὸ πῦρ ἐξ οὐρανοῦ, καὶ ἀναλίσκει αὐτήν. Τότε λαβὼν τοὺς ἱερεῖς τοῦ Βαὰλ ἀπέσφαξε. Τότε εὐαγγελίζεται τῷ Ἀχαὰβ τὸν ὑετόν. Καὶ ἀνελθὼν εἰς τὸν Κάρμηλον ηὔξατο Ἠλίας, καὶ ποιεῖ τὴν θυσίαν· ἰδοὺ ὑετός.","english":"When the prophet of God had prayed, the king was healed. And he urged the prophet to dine with him. But he did not consent, keeping the command of God, which he later transgressed and was killed by the lion. And Jeroboam still persisted in his wickedness, and Rehoboam practiced idolatry all the years of his reign. Shishak came and took the treasures. After him his son Abijah reigned, and after him Abijah's son Asa. And after Jeroboam his son Nadab reigned; Baasha killed him and reigned, and he made war against Asa. And he, using the alliance of the Syrian Ben-Hadad, became more powerful. And since Baasha was wicked, God threatened him with great evils. And when he died, his son Elah reigned, whom Zimri, one of the commanders, killed and reigned, and he destroyed the house of Baasha. And when Zimri also died by setting himself on fire, Omri reigned. And when he too died, his son Ahab reigned. Asa's son Jehoshaphat reigned. Elijah the prophet threatens Ahab with the drought that came for three years and six months. Then the prophet is fed by the ravens. Here are the events concerning the widow in Zarephath, the events concerning the cruse of oil and the jar of flour, and the death of the child, and the raising from death. Elijah is sent to Ahab, and he makes the sacrifice, and brings down fire from heaven, and consumes it. Then he took the priests of Baal and slaughtered them. Then he announces the rain to Ahab. And going up to Carmel Elijah prayed, and he makes the sacrifice; behold, rain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ἀπειλεῖ τῷ Ἠλίᾳ θάνατον Ἰεζάβελ ἡ γυνὴ τοῦ Ἀχαὰβ, ὁ δὲἔρχεται εἰς τὴν ἔρημον, καὶ κοιμηθεὶς, καὶ διεγερθεὶς ὑπὸ ἀγγέλου Θεοῦ, εὗρεν ἐγκρυφίαν ὀλυρίτην, καὶ φαγὼν αὐτὸν, ἐνίσχυσεν. Ἐν ἐκείνῃ τῇ βρώσει τεσσαράκοντα ἡμέρας ἦλθεν εἰς Χωρήβ. Τότε λέγει· Κύριε, τὰ θυσιαστήριά σου κατέσκαψαν. Τὰ ζεύγη τῶν βοῶν ἀφεὶς ὁ Ἑλισσαῖος ἀκολουθεῖ τῷ Ἠλίᾳ. Ἐντεῦθεν τὸ διήγημα τὸ κατὰ τὸν ἀμπελῶνα τοῦ Ναβουθαί· καὶ ἡ ἀπειλὴ κατὰ Ἰεζάβελ καὶ Ἀχαὰβ, καὶ ἡ κατάνυξις τοῦ Ἀχαάβ. Ἐπῆλθε τῷ Ἰσραὴλ ὁ ΣύροςἌδερ μετὰ τριακονταδύο βασιλέων· ὁ δὲ ἐχειρώσατο αὐτούς. Καὶ δεύτερον ἐπιστρατεύσας περιέπεσε πληγῇ μεγάλῃ. Ὡς δὲ ἑώρα ἑαυτὸν ἐν κινδύνῳ, σχῆμα περιθέμενος ἐλεεινὸν, ἔρχεται πρὸς τὸν Ἀχαὰβ, δοῦλον ἑαυτὸν ἀποκαλῶν, καὶ ἀγαπητῶς ἔχων\n\nσωτηρίας τυχεῖν. Ὁ δὲ ἀνεβίβασέ τε αὐτὸν ἐπὶ τὸ ἅρμα, καὶ τιμῆς ἀξιώσας, ἐξέπεμψεν εἰς τὴν οἰκείαν γῆν. Ἔρχεται ὁ προφήτης ἐγκαλῶν ὑπὲρ τούτων τῷ βασιλεῖ, καὶ θάνατον ἀπειλῶν. Βουλεύεται ὁ Ἀχαὰβ, εἰ δέοι ἐπιστρατεῦσαι τοῖς Σύροις· καὶ συμβουλεύσαντος τοῦ Ἰωσαφὰτ βασιλέως Ἰούδα, μετάπεμπτος γίνεται Μιχαίας ὁ προφήτης, καὶ ἐρωτηθεὶς προλέγει συμφορὰς, εἰ πολεμήσειεν. Ὀργίζεται ὁ Ἀχαάβ· τύπτει τὸν Μιχαίαν Σεδεκίας ὁ ψευδοπροφήτης. Κελεύεται Ἀχαὰβ τηρεῖσθαι Μιχαίαν τὸν ψευδοπροφήτην, ἕως ἂν ὁ πόλεμος λάβῃ τέλος. Ἐξῆλθε μαχεσόμενος, καί φησι τῷ Ἰωσαφάτ· Ἀμείψωμεν τὸ σχῆμα καὶ τὸν ἱματισμόν· λαβὼν ἐγὼ τὸν σὸν, ἀντιδίδωμί σοι τὸν ἐμόν.","english":"Jezebel, the wife of Ahab, threatens Elijah with death, but he goes into the wilderness, and having slept and been awakened by an angel of God, he found a barley cake baked in ashes, and having eaten it, he was strengthened. By that food he traveled forty days to Horeb. Then he says: Lord, they have torn down your altars. Elisha, leaving his yoke of oxen, follows Elijah. From here comes the narrative concerning the vineyard of Naboth; and the threat against Jezebel and Ahab, and the contrition of Ahab. Ader the Syrian came against Israel with thirty-two kings; but he subdued them. And when he campaigned a second time, he fell into a great calamity. And when he saw himself in danger, he put on a pitiable appearance, comes to Ahab, calling himself his servant, and gladly desiring to obtain safety. But he took him up onto his chariot, and having deemed him worthy of honor, sent him away to his own land. The prophet comes accusing the king on account of these things, and threatening death. Ahab takes counsel whether he ought to campaign against the Syrians; and when Josaphat king of Judah advised it, the prophet Micaiah is summoned, and when questioned, he foretells disasters, if he should go to war. Ahab is angered; Zedekiah the false prophet strikes Micaiah. Ahab is commanded to keep Micaiah the false prophet under guard, until the war should come to an end. He went out to do battle, and says to Josaphat: Let us exchange our appearance and our clothing; I will take yours, and give you mine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Ὡς δὲ γέγονε τοῦτο, καὶ οἱ στρατιῶται ἐντολὴν εἰλήφεισαν παρὰ τοῦ βασιλέως τοῦ ἑαυτῶν, πάντας ἀφέντες, μόνῳ τῷ βασιλεῖ τοῦ Ἰσραὴλ συνάπτειν εἰς πόλεμον, ἰδόντες τὸν Ἰωσαφὰτ τὸν βασιλέα τοῦ Ἰούδα, καὶ νομίσαντες αὐτὸν τοῦ Ἰσραὴλ εἶναι (τὸ γὰρ σχῆμα αὐτοὺς ἠπάτησεν), ἐκύκλουν αὐτὸν, ἀνελεῖν θέλοντες. Ὁ δὲ ἀναβοήσας, ἀπηλλάγη τοῦ κινδύνου. Ἕτερος δέ τις τοξότης ἔβαλε τὸν Ἀχαὰβ, καὶ κατέῤῥει τὸ αἷμα. Ὅπερ ἀπέπλυναν ἐν τῇ κυρήνῃ (λ. κρήνῃ), καὶ αἱ πόρναι ἐλούσαντο ἐν τῷ αἵματι αὐτοῦ, καὶ οἱ κύνες ἔλειξαν αὐτό. Ἐβασίλευσε μετὰ τὸν Ἀχαὰβ Ὀχοζίας ὁ υἱὸς αὐτοῦ. Ὡς δὲ φίλος αὐτοῦγέγονεν Ἰωσαφὰτ, ἔδωκε δίκην, τὸ διακοπῆναι τὰ ἔργα αὐτοῦ. Βασιλειῶν δʹ. Ἀῤῥωστήσας Ὀχοζίας ἔπεμψεν ἐρωτῆσαι ἐν τῷ Βάαλ, εἰ ἀναστήσεται, καὶ ἀπαντήσας Ἠλίας ὁ προφήτης τοῖς ἀποσταλεῖσι, ἐκέλευσεν ἀπελθόντας εἰπεῖν, ὅτι οὐκ ἀναστήσεται. Μαθὼν δὲ Ὀχοζίας, ὅτι Ἠλίας ἐστὶν, ἔπεμψε τὸν πεντηκόνταρχον πρῶτον καὶ δεύτερον· ὡς δὲ ἀνηλώθησαν ὑπὸ τοῦ πυρὸς ἕκαστος μετὰ τῶν πεντήκοντα, μετὰ τοῦ τρίτου κελεύεται κατελθεῖν ὁ Ἠλίας, καὶ ἐλθὼν πρὸς τὸν βασιλέα εἶπεν, ὅτι ἀποθανεῖται. Μετὰ τοῦτον βασιλεύει ὁ ἀδελφὸς αὐτοῦ Ἰωράμ· οὐ γὰρ ἦν αὐτῷ υἱός. Ἐντεῦθεν ἡ ἀνάληψις τοῦ Ἠλίου εἰς τὸν οὐρανόν. Ἰδόντες υἱοὶ τῶν προφητῶν τὸν Ἑλισσαῖον διὰ ξηρᾶς ἐν τῷ Ἰορδάνῃ βαδίσαντα, εἶπον· Ἐπαναπέπαυται τὸ πνεῦμα Ἠλίου ἐπ' αὐτὸν, καὶ ἀξιοῦσιν ὥστε ἐπιπέμψαι εἰς ἐπιζήτησιν τοῦ Ἠλίου· ὁ δὲ διεκώλυσεν· ὕστερον δὲ συνεχώρησεν· οἱ δὲ ἀπελθόντες οὐχ εὗρον. Ἰᾶται τὰ ἐν Ἱεριχὼ ὕδατα·","english":"When this had happened, and the soldiers had received a command from their own king to leave all others and join battle against the king of Israel alone, they saw Josaphat the king of Judah and, thinking he was the king of Israel (for his appearance deceived them), they surrounded him, wanting to kill him. But he cried out and was delivered from the danger. And another archer shot Achaab, and his blood flowed down. This they washed in the spring, and the harlots bathed in his blood, and the dogs licked it. After Achaab, Ochozias his son reigned. And when Josaphat became his friend, he paid the penalty, namely that his works were cut off. Fourth Kingdoms. Ochozias, having fallen ill, sent to inquire at Baal whether he would recover, and Elias the prophet, meeting those who had been sent, commanded them to go and say that he would not recover. And Ochozias, learning that it was Elias, sent the first and second captains of fifty; and when each was consumed by fire with his fifty, Elias was commanded to go down with the third, and coming to the king he said that he would die. After him his brother Joram reigned, for he had no son. From here is the taking up of Elias into heaven. The sons of the prophets, seeing Elissaios walking through the Jordan on dry ground, said, The spirit of Elias has rested upon him, and they ask that he send to search for Elias; but he prevented them; later, however, he permitted it; and they went and did not find him. He heals the waters in Jericho.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"ἀπερχόμενος εἰς Βαιθὴλ, τὰ διασύροντα αὐτὸν παιδία καταρᾶται, καὶ ἀναιρεῖται ὑπὸ τῶν ἄρκτων. Ὁ Μωὰβ βασιλεὺς ἀπέστη τοῦ τελεῖν τὸν εἰωθότα φόρον. Ἐπιστρατεύει ἐπ' αὐτὸν Ἰωρὰμ ὁ βασιλεὺς Ἰσραὴλ, προσλαβὼν καὶ τὸν Ἰωσαφὰτ βασιλέα Ἰούδα, καὶ τὸν Ἐδὼμ βασιλέα. Ὡς δὲ οὐχ εὕρισκονὕδωρ ἐν τῇ ἐρήμῳ, ἀλλ' ἐκινδύνευον διαφθαρῆναι, συμβουλεύσαντος Ὀχοζίου ἔρχονται πρὸς Ἑλισσαῖον. Ὁ δὲ ὀργίζεται πρὸς τὸν βασιλέα Ἰσραὴλ, καὶ οὐδ' ἂν ἰδεῖν αὐτὸν ἔφη, εἰ μὴ διὰ τὸν βασιλέα Ἰούδα. Οὐ μόνον δὲ ὕδατος ἀφθονίαν προεῖπεν αὐτοῖς ἥξειν, ἀλλὰ καὶ τὴν κράτησιν τῆς Μωαβίτιδος, ὥσπερ καὶ γέγονε· καὶ εἰς τοσαύτην συμφορὰν ἦλθεν ὁ Μωαβιτῶν βασιλεὺς, ὥστε τὸν υἱὸν αὐτοῦ σφάξαι ἄνωθεν ἀπὸ τοῦ τείχους. Ἐνταῦθα ἡ γυνὴ, ᾗ τὸ ἔλαιον ἐπερίσσευσε, καὶ ἡ Σουμανῖτις, ᾗ τὸν υἱὸν ἐχαρίσατο εὐξάμενος, καὶ ἀποθανόντα ἀνέστησε. Λιμοῦ γενομένου τήν τε πικρίαν ἀφεῖλε τὴν ἐν τῷ λέβητι γενομένην, καὶ ἑκατὸν ἄνδρας ἔθρεψεν ἐν ὀνόματι Θεοῦ ἀπὸ κριθίνων ἄρτων εἴκοσιν. Ἐλεπρώθη Νεεμὰν ὁ στρατηγὸς τοῦ βασιλέως Σύρων· καὶ ἐλθὼν πρὸς τὸν βασιλέα Ἰσραὴλ ἐζήτει θεραπείαν· ὁ δὲ διηπόρει, καὶ διέῤῥηξε τὰ ἱμάτια αὐτοῦ. Μεταπέμπεται αὐτὸν ὁ Ἑλισσαῖος, καὶ κελεύει βαπτισθῆναι ἐν τῷ Ἰορδάνῃ ἕβδομον. Ὁ δὲ τὸ μὲν πρῶτον ὤκνησε, καὶ ἠπίστει θεραπευθῆναι· ὕστερον δὲ ὑπὸ τῶν παίδων αὐτοῦ παρακληθεὶς, βαπτίζεται καὶ θεραπεύεται, καὶ ἐδίδου δῶρα τῷ Ἑλισσαίῳ. Ὁ δὲ οὐκ ἤθελεν. Ὡς δὲ ἀπῆλθεν ὁ ἄνθρωπος, κατα διώξας ὁ Γιεζὶ ὁ παῖς τοῦ Ἑλισσαίου, ὡς παρὰ τοῦ Ἑλισσαίου πεμφθεὶς, λαμβάνει παρὰ τοῦ Νεεμὰν διτάλαντον ἀργυρίου, καὶ δύο στολάς.","english":"Going up to Bethel, the children who mocked him he curses, and he is killed by the bears. The king of Moab revolted from paying the customary tribute. Joram the king of Israel marched against him, taking along both Josaphat the king of Judah and the king of Edom. But when they found no water in the wilderness and were in danger of perishing, on the advice of Ochozias they came to Elissaios. He was angry with the king of Israel and said he would not even see him, were it not for the king of Judah. And he foretold that not only an abundance of water would come to them, but also the conquest of the land of Moab, as indeed came to pass; and the king of the Moabites came into such calamity that he slaughtered his own son from the top of the wall. Here too is the woman whose oil was multiplied, and the Shunammite woman, to whom he granted her son by prayer, and raised him up when he had died. When a famine occurred, he removed the bitterness that was in the pot, and in the name of God he fed a hundred men from twenty barley loaves. Naaman, the commander of the king of the Syrians, was struck with leprosy; and coming to the king of Israel he sought a cure; but he was at a loss and tore his garments. Elissaios sends for him and commands him to be dipped in the Jordan a seventh time. At first he hesitated and disbelieved that he would be healed; but later, urged by his servants, he is dipped and is healed, and he offered gifts to Elissaios. But he would not accept them. And when the man had departed, Gezi, the servant of Elissaios, pursuing after him as though sent by Elissaios, receives from Naaman two talents of silver and two robes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ἐλθὼν δὲ πρὸς Ἑλισσαῖον ἐπειρᾶτο κρύπτειν. Ὁ δὲ διήλεγξεν αὐτὸν, καὶ τιμωρίαν ἔλαβε τὴν λέπραν. Ἔρχονται οἱ υἱοὶ τῶν προφητῶν κόψαι ξύλα πρὸς οἰκοδομήν. Ὡς δὲ ἐξέπεσεν ἑνὸς\n\nτὸ σιδήριον ἐκ τοῦ στελεοῦ, ῥίπτει ξύλον ἀποκλάσας ὁ Ἑλισσαῖος, καὶ ἐμετεωρίζετο τὸ σιδήριον ἐπὶ τοῦ ὕδατος. Βασιλεὺς Συρίας ἐπολέμει τὸν Ἰσραὴλ, προλέγοντος αὐτῷ τοῦ Ἑλισσαίου. Μαθὼν ὁ πολέμιος, πέμπει στράτευμα ἐπὶ τὸν Ἑλισσαῖον. Εὐξαμένου δὲ τοῦ προφήτου, πλήττονται ἀορασίᾳ οἱ ἐλθόντες, καὶ εἰσάγει αὐτοὺς εἰς μέσους τοὺς ἐχθροὺς αὐτῶν, καὶ βουλόμενον τὸν βασιλέα ἀνελεῖν αὐτοὺς, διεκώλυσεν ὁ Ἑλισσαῖος· ἑστιάσαντας δὲ αὐτοὺς ἐκέλευσεν ἐκπέμψαι. Λιμοῦ καταλαβόντος ἰσχυροῦ, ὡς κεφαλὴν ὄνου πεντήκοντα σίκλων, καὶ τέταρτον κάβου κόπρου περιστερῶν πέντε σίκλων εἶναι, προσέρχεται γυνὴ τῷ βασιλεῖ ἐγκαλοῦσα ἑτέρᾳ γυνῇ, ὅτι τὸν υἱὸν αὐτῆς καταφαγοῦσα μετ' αὐτῆς, καὶ τὸν ἴδιον ὑποσχομένη παρέξειν, ἠγνωμόνησε περὶ τὴν ἀντίδοσιν. Τότε διέῤῥηξε τὰ ἱμάτια αὐτοῦ ὁ βασιλεὺς, καὶ πέμπει ἐπὶ τὸν Ἑλισσαῖον ἀφελεῖν αὐτοῦ τὴν κεφαλήν. Λέγει ὁ προφήτης τῷ ἐλθόντι ἐπ' αὐτὸν, ὅτι αὔριον ἔσται τοῦ λιμοῦ ἡ λύσις. Ὡς δὲ διηπίστει, προλέγει αὐτῷ θάνατον. Λεπροὶ τέσσαρες ἀπειρηκότες τῷ λιμῷ, βουλεύονται παραδοῦναι ἑαυτοὺς τοῖς πολεμίοις, καὶ ἐλθόντες εἰς τὴν παρεμβολὴν, ἀνθρώπων μὲν κενὸν τὸ χωρίον εὗρον, τὰς δὲ σκηνὰς αὐτῶν πλήρεις πλούτου πολλοῦ. Καὶ διαρπάσαντες ἅπερ ἠδύναντο φέρειν, ἐλθόντες ἀπήγγειλαν τῷ βασιλεῖ. Καὶ τὸ μὲν πρῶτον δόλον ὑπώπτευσεν εἶναι τὸ πρᾶγμα ὁ βασιλεύς·","english":"Coming to Elisha, he tried to hide it. But Elisha exposed him, and he received leprosy as his punishment. The sons of the prophets come to cut wood for building. And when the iron fell from one man's handle, Elisha threw a piece of wood he had broken off, and the iron floated on the water. The king of Syria was making war on Israel, while Elisha foretold it to him. The enemy, learning of this, sends an army against Elisha. And when the prophet prayed, those who came were struck with blindness, and he led them into the midst of their enemies; and when the king wished to kill them, Elisha prevented him, and after they had feasted he ordered them to be sent away. When a severe famine had set in, so that a donkey's head was fifty shekels, and a fourth of a kab of dove's dung was five shekels, a woman comes to the king accusing another woman, that having eaten her son with her, and having promised to provide her own, she acted shamefully regarding the return. Then the king tore his garments and sends to Elisha to take off his head. The prophet says to the one who came against him that tomorrow there will be a release from the famine. And when he disbelieved, he foretells his death. Four lepers, worn out by the famine, resolve to surrender themselves to the enemies, and coming to the camp, they found the place empty of men, but their tents full of much wealth. And having plundered as much as they could carry, they came and reported to the king. And at first the king suspected that the matter was a trick.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ἀποστείλας δὲ ἱππεῖς καὶ μαθὼν τὸ σαφὲς, ἐπαφῆκε τὸν λαὸν τῇ τῆς παρεμβολῆς διαρπαγῇ· καὶ ἐλύθη ὁ λιμός. Καὶ ὁ διαπιστήσας τῷ Ἑλισσαίῳ ὑπὸ τοῦ ὄχλου συμπατηθεὶς ἀπέθανε. Προλέγει τῇ γυναικὶ ὁ Ἑλισσαῖος, ἧς ἐζωοποίησε τὸν υἱὸν, ἑπταετῆ λιμὸν, καὶ παραινεῖ μετοικίζεσθαι ἐκ τῆς χώρας ἐκείνην. Ὡς δὲ μετῴκησε, καὶ ἐπαύσατο ὁ λιμὸς, πάλιν ἐπανῆλθε, καὶ προσελθοῦσα τῷ βασιλεῖ τὴν τῶν κτημάτων ᾔτει δεσποτείαν. Ὁ βασιλεὺς Συρίας ἀποστέλλει πρὸς τὸν Ἑλισσαῖον πευσόμενος εἰ φεύξεται τὴν νόσον, ἐν ᾗ κατείχετο. Ὁ δὲ τῷ ἐλθόντι εἶπεν, ὅτι οὐ διαφεύξεται, καὶ προεφήτευσεν αὐτῷ καὶ τὴν τῶν Ἰσραηλιτῶν ἀπώλειαν. Ὡς δὲ ἀπέθανεν ἐκεῖνος, ἐβασίλευσεν ἀντ' αὐτοῦ Ἀζαήλ. Ὡς δὲ καὶ Ἰωρὰμ ἐτελεύτησεν ὁ βασιλεὺς Ἰούδα, διαδέχεται αὐτὸν ὁ υἱὸς αὐτοῦ Ὀχοζίας. Πέμψας ὁ Ἑλισσαῖος ἕνα τῶν υἱῶν τῶν προφητῶν, ἐκέλευσε χρῖσαι Ἰοῦ, καὶ βασιλεύσας ὁ Ἰοῦ ἀναιρεῖ τὸν Ἰωρὰμ, καὶ ῥίπτει αὐτὸν εἰς τὸν ἀμπελῶνα Ναβουθαὶ, ὃν ἥρπασεν ὁ πατὴρ τοῦ Ἰωράμ. Ὡς δὲ ἀνεῖλε καὶ τὸν Ὀχοζίαν, εἰσῆλθεν εἰς τὴν πόλιν Ἰσραήλ. Ἡ δὲ Ἰεζάβελ κοσμηθεῖσα παρέκυπτεν ἄνωθεν. Ὁ δὲ βασιλεὺς εἶπε τοῖς εὐνούχοις ῥῖψαι αὐτὴν, καὶ ῥιφεῖσα ἀπέθανεν. Ἀπέκτεινε δὲ ὁ Ἰοῦ καὶ τοὺς ἑβδομήκοντα υἱοὺς Ἀχαὰβ, εἷλε καὶ τοὺς ἀδελφοὺς Ὀχοζίου, ἀνεῖλε δὲ καὶ τοὺς ἱερεῖς τοῦ Βάαλ, καὶ τὸν Βάαλ συνέτριψε. Τότε ὁ Ἀζαὴλ συνέκοπτε τὸν Ἰεζραήλ. Ἀποθανόντος δὲ τοῦ Ἰοῦ, βασιλεύει Ἰωάχαζυἱὸς αὐτοῦ. Τὰ κατὰ τὸν Ἰωὰς τὸν βασιλέα Ἰούδα, καὶ τὸν ἱερέα Ἰωδαὲ, καὶ τὴν Γοθολίαν. Παρεδόθη τοῖς ἐχθροῖς Ἰσραὴλ, καὶ πάλιν ὁ Θεὸς ᾠκτείρησεν αὐτούς.","english":"And he sent horsemen and, learning the truth, he gave the people over to plunder the camp; and the famine was ended. And the one who had disbelieved Elisha was trampled by the crowd and died. Elisha foretells to the woman whose son he had restored to life a seven-year famine, and advises her to move away from that land. And when she had moved away and the famine had ceased, she returned again, and coming to the king she asked for possession of her property. The king of Syria sends to Elisha to ask whether he will escape the disease in which he was held. But he said to the one who came that he would not escape, and he also prophesied to him the destruction of the Israelites. And when that man died, Hazael reigned in his place. And when Joram also, the king of Judah, died, his son Ahaziah succeeded him. Elisha sent one of the sons of the prophets and ordered him to anoint Jehu, and when Jehu had become king he killed Joram and threw him into the vineyard of Naboth, which Joram's father had seized. And when he had also killed Ahaziah, he entered the city of Israel. And Jezebel, adorned, was looking out from above. And the king said to the eunuchs to throw her down, and when she was thrown down she died. And Jehu also killed the seventy sons of Ahab, and he took the brothers of Ahaziah, and he also killed the priests of Baal, and he shattered Baal. Then Hazael kept cutting down Jezreel. And when Jehu died, his son Jehoahaz reigned. The events concerning Joash the king of Judah, and Jehoiada the priest, and Athaliah. Israel was delivered to its enemies, and again God had compassion on them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Ὡς δὲ ἀπέθανεν Ἰωάχαζ, βασιλεύει τοῦ Ἰσραὴλ Ἰωὰς ὁ υἱὸς αὐτοῦ, καὶ ἐλθὼν πρὸς τὸν Ἑλιςσαῖον ἔκλαιεν. Ὁ δὲ προσέταξεν αὐτῷ, πέντε βέλη λαβόντι, τοξεῦσαι ἐπὶ τὴν γῆν. Ὡς δὲ τρία τοξεύσας ἔστη, εἶπεν αὐτῷ, ὅτι Τρίτον πατάξεις τὴν Συρίαν· εἰ γὰρ τὰ πέντε ἐτόξευσας, ἕως συντελείας αὐτὴν ἐπάταξες ἄν. Ἀποθανὼν Ἑλισσαῖος θάπτεται, καὶ ῥιφείς τις νεκρὸς πρὸς τῷ τάφῳ αὐτοῦ ἀνέστη. Ὡς δὲ ἀπέθανεν Ἀζαὴλ, ἐβασίλευσεν υἱὸς Ἄδερ ἀντ' αὐτοῦ. Ἐπάταξε τρὶς τοὺς Σύρους Ἰωὰς, καὶ ἀπέθανε, καὶ βασιλεύει Ἱεροβοὰμ ὁ υἱὸς αὐτοῦ. Ἀποθανόντος δὲ καὶ τοῦ Ἰωὰς βασιλέως Ἰούδα, ἐβασίλευσεν Ἀμεσίας ὁυἱὸς αὐτοῦ· καὶ πατάξας τὸν Ἐδὼμ, συνέβαλε καὶ τῷ Ἰωὰς βασιλεῖ Ἰσραήλ. Ὁ δὲ ἐνίκησεν αὐτὸν, καὶ εἰςῆλθεν εἰς Ἱερουσαλήμ. Ἀποθανόντος τοῦ Ἱεροβοὰμ,ἐβασίλευσε τοῦ Ἰσραὴλ Ζαχαρίας ὁ υἱὸς αὐτοῦ. Ἀποθανόντος δὲ Ἀμεσίου βασιλέως Ἰούδα, ἐβασίλευσεν Ἀζαρίας, ὁ καὶ Ὀζίας. Ἐπὶ τούτου ἤρξατο Ὠσηὲ πρφητεύειν. Τὸν δὲ Ζαχαρίαν ἀνελὼν ὁ Σελῦς, ἐβασίλευσε τοῦ Ἰσραήλ. Οὗτος ἐχρήσατο τῇ συμμαχίᾳ Φουᾶ βασιλέως Ἀσσυρίων, χίλια τάλαντα δοὺς αὐτῷ.","english":"And when Jehoahaz died, Joash his son became king of Israel, and coming to Elisha he wept. And he commanded him, taking five arrows, to shoot at the ground. And when he had shot three and stopped, he said to him, \"You shall strike Syria three times; for if you had shot the five, you would have struck it to its complete destruction.\" Elisha, having died, is buried, and a certain dead man, thrown into his tomb, rose again. And when Hazael died, the son of Hadad became king in his place. Joash struck the Syrians three times, and he died, and Jeroboam his son became king. And when Joash king of Judah also died, Amaziah his son became king; and having struck Edom, he also engaged in battle with Joash king of Israel. And he defeated him, and he entered into Jerusalem. When Jeroboam died, Zechariah his son became king of Israel. And when Amaziah king of Judah died, Azariah, who is also Uzziah, became king. In his days Hosea began to prophesy. And Shallum, having killed Zechariah, became king of Israel. He made use of the alliance of Pul king of the Assyrians, giving him a thousand talents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Τελευτήσαντος αὐτοῦ, Μαναεὶμ ἐβασίλευσεν ἀντ' αὐτοῦ. Μετὰ δὲ τὸν Ὀζίαν ἐβασίλευσε τοῦ Ἰούδα ὁ υἱὸς αὐτοῦ Ἰωθάμ· καὶ τούτου τελευτήσαντος ἐβασίλευσεν Ἄχαζ υἱὸς Ἰωθάμ. Ἐφ' οὗ Ῥαασεὶν ὁ Σύροἀνῆλθε καὶ Φακὲς υἱὸς Ῥωμελίου. Ὁ δὲ Ἄχαζ ἀπέστειλε πρὸς Θεγλαφαλσὰρ τὸν Ἀσσύριον, εἰς συμμαχίαν καλῶν. Ὁ δὲ ἐλθὼν ἔλαβε τὴν Δαμασκὸν, καὶ τὸν Ῥαασσὶν ἐθανάτωσε. Ἀνέβη δὲ καὶ Σαλμανασὰρ ὁ Ἀσσύριος ἐπὶ Ὠσηὲ τὸν υἱὸν Ἐλᾶ, καὶἐγένετο αὐτῷ δοῦλος. Ὡς δὲ ἔγνω ὁ Ἀσσύριος, ὅτι ἀποστῆναι βούλεται, καὶ γὰρ ἐπρεσβεύσατο πρὸς τὸν Αἰθίοπα, ἐπολιόρκησεν αὐτὸν, καὶ ἔδησεν αὐτὸν, καὶ τὴν Σαμάρειαν λαβὼν καὶ ἑτέρας πόλεις, μετῴκισεν εἰς Ἀσσυρίους. Κατηγορία τοῦ Ἰσραὴλ ἐνταῦθα καὶ τοῦ Ἰούδα. Οἱ ἀπὸ Βαβυλῶνος ἀχθέντες καὶ κατοικισθέντες ἐν τῇ Σαμαρείᾳ, ἐπειδὴ μὴ ἐφοβοῦντο τὸν Θεὸν, διεφθείροντο ὑπὸ τῶν λεόντων. Τότε πέμπεται ἱερεὺς ἐκεῖθεν, καὶ φωτίζει αὐτοὺς τὸν νόμον τοῦ Θεοῦ, καὶ τὸν Κύριον ἐφοβοῦντο, καὶ τοῖς εἰδώλοις ἐλάτρευον. Τὰ κατὰ τὸν Ἐζεκίαν καὶ τὸν Ἀσσύριον, ἃ καὶ ἐν τῷἩσαΐᾳ κεῖται. Τὰ κατὰ τὸν Μανασσῆ καὶ τὴν ἀσέβειαν αὐτοῦ, καὶ τὰς μιαιφονίας. Ὡς δὲ ἀπέθανε καὶ οὗτος, ἐβασίλευσεν ὁ υἱὸς αὐτοῦ Ἀμών. Τελευτήσαντος δὲ τοῦ Ἀμὼν, ἐβασίλευσεν Ἰωσίας ὁ υἱὸς αὐτοῦ· περὶ οὗ ἐπροφητεύθη τῷ Ἱεροβοὰμ δούλῳ τοῦ Σολομῶντος, ὅτε καὶ ἡ χεὶρ τοῦ βασιλέως ἐξηράνθη. Οὗτος ἐκαθῆρε τὴν Ἱερουσαλὴμ, καὶ πάντα τόπον, ἀνασκάψας τόπους τῶν ἱερέων τῶν εἰδώλων, συντρίψας τὰ εἴδωλα. Περὶ αὐτοῦ εἴρηται, ὅτι ὅμοιος αὐτῷ οὐ γέγονεν ἔμπροσθεν βασιλεὺς, ὃς ἐπέστρεψε πρὸς Κύριον ἐν ὅλῃ καρδίᾳ αὐτοῦ, καὶ ἐν ὅλῃ ψυχῇ αὐτοῦ.","english":"When he died, Menahem became king in his place. After Uzziah, his son Jotham became king of Judah; and when he died, Ahaz the son of Jotham became king. In his time Rezin the Syrian came up, and Pekah the son of Remaliah. And Ahaz sent to Tiglath-pileser the Assyrian, calling him for an alliance. And he came and took Damascus, and put Rezin to death. Shalmaneser the Assyrian also came up against Hoshea the son of Elah, and he became his servant. But when the Assyrian learned that he wished to revolt—for he had also sent an embassy to the Ethiopian—he besieged him, and bound him, and taking Samaria and other cities, he deported them to the Assyrians. Here is the accusation of Israel and of Judah. Those brought from Babylon and settled in Samaria, since they did not fear God, were being destroyed by the lions. Then a priest was sent from there, and he enlightened them in the law of God, and they feared the Lord, and they served the idols. The events concerning Hezekiah and the Assyrian, which are also recorded in Isaiah. The events concerning Manasseh and his impiety, and his murders. And when he too died, his son Amon became king. And when Amon died, Josiah his son became king; concerning whom it was prophesied to Jeroboam the servant of Solomon, when also the hand of the king was dried up. This man purified Jerusalem and every place, digging up the places of the priests of the idols, and crushing the idols. Concerning him it has been said that no king like him had arisen before, who turned to the Lord with all his heart and with all his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἐπὶ τούτου ἤρξατο προφητεύειν Ἱερεμίας· ἐπὶ τούτου ἦν Ὀλδᾶ προφῆτις. Ὡς δὲ ἀνεῖλεν αὐτὸν Φαραὼ Νεχαὼ, βασιλεύει ὁ Ἰωάχαζ ὁ υἱὸς αὐτοῦ ἀντ' αὐτοῦ. Ὁ δὲ Φαραὼ καὶ τοῦτον καταλύσας, καὶ εἰς Αἴγυπτον ἀγαγὼν, ἔνθα καὶ ἀπέθανε, κατέστησεν υἱὸν Ἰωσίου Ἐλιακεὶμ τὸν καὶ Ἰωακεὶμ, καὶ ἐφορολόγει τὴν γῆν. Ὃς πρῶτος γενόμενος τοῦ Ναβουχοδονόσορ, ἐῤῥίφη ἔξω τῶν τειχῶν. Περὶ αὐτοῦ φησιν ὁ Ἱερεμίας· Ἔσται τὸ θνησιμαῖον αὐτοῦ ἐῤῥιμμένον τῷ καύματι τῆς ἡμέρας, καὶ τῷ παγετῷ τῆς νυκτός· καὶ τότε, Ταφῇ ὄνου ταφήσεται. Μετὰ γὰρ τὸ διαλυθῆναι, τότε ἐτάφη. Ἀποθανόντος δὲ Ἐλιακεὶμ τοῦ καὶ Ἰωακεὶμ υἱοῦἸωσίου, βασιλεύει Ἰωακεὶμ ὁ υἱὸς αὐτοῦ, ἔκγονος Ἰωσίου· ὁ δὲ Ἰωακεὶμ οὗτος καὶ Ἰεχονίας ἐκαλεῖτο·οὐκέτι λοιπὸν βασιλεὺς Αἰγύπτου ἐξῄει τῆς χώρας αὐτοῦ. Ἐλθὼν δὲ ὁ Ναβουχοδονόσορ καὶ πολιορκήσας τὴν πόλιν, ἐπειδὴ ἐξῆλθε πρὸς αὐτὸν μετὰ τῆς μητρὸς αὐτοῦ ὁ Ἰωακεὶμ ὁ καὶ Ἰεχονίας, καὶ ἀπῴκισεν αὐτὸν εἰς Βαβυλῶνα, καὶ κατεστήσατο τὸν ἀδελφὸν τοῦ πατρὸς αὐτοῦ, υἱὸν δὲ Ἰωσίου βασιλέα ἐν Ἱερουσαλήμ. Οὗτος δὲ ἦν Μαθανίας ὁ καὶ Σεδεκίας. Ὡς δὲ ἠθέτησεν ἐν τῷ βασιλεῖ Βαβυλῶνος, ἐλθὼν ὁ Ναβουχοδονόσορ πολιορκεῖ τὴν Ἱερουσαλήμ· καὶ ἑλὼν αὐτὴν καὶ ἐμπρήσας, τὸν μὲν Σεδεκίαν πηρώσας ἔδησε καὶ ἀπήγαγεν εἰς Βαβυλῶνα· τὸν δὲ Γοδολίαν κατέστησεν ἐπὶ τῶν καταλειφθέντων ἐν Ἱερουσαλήμ. Ὡς δὲ ἀπέκτεινεν αὐτὸν ὁ Ἰσμαὴλ, ἀναστάντες οἱ ὑπολειφθέντες, εἰσῆλθον εἰς Αἴγυπτον. Μετὰ δὲ ταῦτα τὸν Ἰωακεὶμ ἐν Βαβυλῶνι πολλῆς ἠξίωσε τιμῆς Εὐιλὰδ Μαρωδὰκ ὁ βασιλεὺς Βαβυλῶνος.","english":"In his time Jeremiah began to prophesy; in his time was Huldah the prophetess. And when Pharaoh Necho killed him, his son Jehoahaz became king in his place. But Pharaoh, having deposed this one also and led him away to Egypt, where he also died, appointed Eliakim, the son of Josiah, who was also called Jehoiakim, and he imposed tribute on the land. He, having become the first [vassal] of Nebuchadnezzar, was cast outside the walls. Concerning him Jeremiah says: His carcass shall be cast out to the heat of the day and to the frost of the night; and then, He shall be buried with the burial of an ass. For after he was dissolved, then he was buried. And when Eliakim, who was also called Jehoiakim, the son of Josiah, died, his son Jehoiakim became king, the offspring of Josiah; and this Jehoiakim was also called Jeconiah; no longer did the king of Egypt go out from his land thereafter. And when Nebuchadnezzar came and besieged the city, since Jehoiakim, who was also called Jeconiah, went out to him with his mother, he deported him to Babylon, and appointed his father's brother, the son of Josiah, king in Jerusalem. This was Mattaniah, who was also called Zedekiah. And when he acted treacherously against the king of Babylon, Nebuchadnezzar came and besieged Jerusalem; and having taken it and burned it, he blinded Zedekiah, bound him, and led him away to Babylon; and he appointed Gedaliah over those left behind in Jerusalem. And when Ishmael killed him, those who remained rose up and entered into Egypt. After these things, the king of Babylon, Evil-merodach, deemed Jehoiakim worthy of great honor in Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ἡ μὲν οὖν βασιλεία τῆς Σαμαρείας, ὡς ἤδη εἴρηται, πέπαυται ἐπὶ Ὠσηὲ υἱοῦ Ἰωλὼ (λ. Ἠλὰ) τοῦσφάξαντος τὸν Φακεὲ υἱὸν Ῥωμελίου. Ἡ δὲ τῆς Ἱερουσαλὴμ βασιλεία πέπαυται ἐπὶ Σεδεκίου. Καὶ αὐτὸς γὰρ ἀπαχθεὶς εἰς Βαβυλῶνα, καὶ ἀφαιρεθέντων αὐτῷ τῶν ὀφθαλμῶν, εἰς λάκκον ἐβλήθη ἔτη κϛʹ... Ὃν μετὰ ταῦτα ὑψώσας ὁ βασιλεὺς Βαβυλῶνος, ἔδωκεν αὐτῷ θρόνον ἐπάνω τῶν ἐκεῖσε βασιλειῶν, καὶ συνήσθιε καὶ συνέπινεν αὐτῷ ἕως ἡμέρας ζωῆς αὐτοῦ. Καὶ ἐπὶ τούτου λήγει τὸ βιβλίον, αἰχμαλωτισθέντος τοῦ λαοῦ, καὶ τῆς πόλεως πάσης ἁλούσης. Ἔστι δὲ τὰ ὀνόματα τῶν βασιλέων τῆς Ἰουδαίας καὶ τοῦ Ἰσραὴλ, καὶ ὁποῖον τῆς ἑκάστου πράξεως τὸ τέλος, καὶ πόσα ἔτη ἕκαστος αὐτῶν ἐβασίλευσε, ὡς ἐν ἐπιτόμῳ διαλαβεῖν (ἐστι) ἀπὸ τῶν προκειμένων δʹ βιβλίων, οὕτως. Μετὰ τὸ ἀπολέσθαι τὸν Σαοὺλ βασιλεύσαντα ἔτη μʹ, βασιλεύει Δαυῒδ ἐπὶ\n\nπάντα τὸν Ἰσραὴλ καὶ τὸν Ἰούδαν ἔτη μʹ οὕτως· ἐν μὲν Χεβρὼν ἔτη ζʹ, ἐν δὲ παντὶ τῷ Ἰσραὴλ καὶ τῷ Ἰούδᾳ ἔτη λγʹ. Καὶ ἐποίησε τὸ εὐθὲς ἐν τελείᾳ καρδίᾳ. Ἐπὶ τούτου ἦσαν προφῆται Ναθὰν καὶ Γάδ. Σολομῶν ὁ υἱὸς Δαυῒδ ἐβασίλευσεν ἐπὶ πάντα τὸν λαὸν ἔτη μʹ καὶ αὐτός· καὶ ἐποίησε τὸ πονηρόν. Καὶ ἐπὶ αὐτοῦ ἦσαν προφῆται Ναθὰν καὶ Γάδ. Ῥοβοὰμ ὁ υἱὸς αὐτοῦ ἐβασίλευσεν ἔτη ιζʹ, καὶ ἐποίησε τὸ πονηρόν. Ἐπὶ τούτου ἐσχίσθη ἡ βασιλεία, καὶ ἔμειναν μετ' αὐτοῦ μὲν ἐν Ἱερουσαλὴμ φυλαὶ δύο, ἡ Ἰούδα καὶ ἡ Βενιαμίν. Ἐν δὲ τῇ Σαμαρείᾳ φυλαὶ δέκα. Ἐπὶ τούτου ἦσαν προφῆται Ἀχίας ὁ Σιλωνίτης, καὶ Ἀδδώ. Ἀβία ὁ υἱὸς αὐτοῦ ἐβασίλευσε ἔτη τρία. Καὶ οὐκ ἦν ἡ καρδία αὐτοῦ ὡς Δαυῒδ, ἀλλ' ἐπορεύθη ἐν τῇ ἁμαρτίᾳ τοῦ πατρὸς αὐτοῦ.","english":"The kingdom of Samaria, then, as has already been said, came to an end with Hoshea son of Jola (read: Elah), who slew Pekah son of Remaliah. And the kingdom of Jerusalem came to an end with Zedekiah. For he too was led away to Babylon, and when his eyes had been taken from him, he was cast into a pit for twenty-six years... Him the king of Babylon afterwards exalted and gave him a throne above the kingdoms there, and he ate and drank with him until the day of his life. And with this one the book ends, when the people had been taken captive and the whole city had been captured. And the names of the kings of Judah and of Israel, and what was the end of each one's deed, and how many years each of them reigned, to set forth in summary from the four books that lie before us, is as follows. After Saul had perished, who reigned forty years, David reigned over all Israel and Judah forty years, thus: in Hebron seven years, and over all Israel and Judah thirty-three years. And he did what was right with a perfect heart. In his time were the prophets Nathan and Gad. Solomon the son of David reigned over all the people forty years, he also; and he did what was evil. And in his time were the prophets Nathan and Gad. Rehoboam his son reigned seventeen years, and he did what was evil. In his time the kingdom was divided, and there remained with him in Jerusalem two tribes, Judah and Benjamin. And in Samaria ten tribes. In his time were the prophets Ahijah the Shilonite, and Addō. Abijah his son reigned three years. And his heart was not as David's, but he walked in the sin of his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Καὶ ἐπὶ τούτου ἦν Ἀδδὼ ὁ προφήτης. Ἀσὰ ὁ υἱὸς αὐτοῦ ἔτη μαʹ, καὶ ἐποίησε τὸ εὐθές· ἀλλ' ἔτι ἦν τὰ ὑψηλά. Ἐπὶ τούτου ἦσαν Ἀζαρίας υἱὸς Ὠδὴδ, καὶ Ἀναμὶ, οἱπροφῆται. Ἰωσαφὰτ υἱὸς αὐτοῦ ἔτη κεʹ, καὶ ἐποίησε τὸ εὐθές· ἀλλὰ τὰ ὑψηλὰ ἔτι ὑπῆρχε. Καὶ μετὰ ταῦτα μέμψιν ἔσχεν ἀνομίας, ὅτι ἐφιλίασε τῷ Ὀχοζίᾳ βασιλεῖ Ἰσραὴλ, καὶ ἐκοινώνησεν αὐτῷ εἰς πλεῖον πραγματείας. Ἐπὶ τούτου ἦσαν προφῆται Ἠλίας, Ἑλιςσαιὲ, Μιχαίας, καὶ Ἰοῦ ὁ τοῦ Ἀνεμὶ, καὶ Ὀζιὴλ ὁτοῦ Ζαχαρίου, καὶ Ἐλιάδαδ ὁ τοῦ Ἀδιὰ ἀπὸ Μαρίσσης. Ἰωρὰμ ὁ υἱὸς αὐτοῦ ἔτη ηʹ, καὶ ἐποίησε τὸ πονηρόν. Εἶχε γὰρ γυναῖκα θυγατέρα Ἀχαάβ. Καὶ ἐπὶ τούτου ἦσαν Ἠλίας καὶ Ἑλισσαῖος. Ὀχοζίας υἱὸς αὐτοῦ ἔτος αʹ, καὶ ἐποίησε τὸ πονηρόν. Μετ' αὐτὸν Γοθολία ἡ μήτηρ αὐτοῦ, ἔτη ἑπτά. Ἰωᾶς υἱὸς Ὀχοζίου ἔτη μʹ. Οὗτος ἐφόνευσε τὸν Ζαχαρίαν, καὶ ἐποίησε τὸ εὐθὲς ἐν ὅλῃ τῇ ψυχῇ αὐτοῦ, ἕως Ἰωδαὲ ὁ συνετὸς ἔζη, καὶ ἐφώτισεν αὐτόν. Τοῦτον ἀπέκτειναν οἱ δοῦλοι αὐτοῦ ἐν οἴκῳ Μαελώθ. Ἐπὶ τούτου ἐπροφήτευσε Ζαχαρίας υἱὸς Ἰωδαέ. Ἀμεσίας υἱὸς αὐτοῦ ἔτη ιθʹ, καὶ ἐποίησε τὸ εὐθὲς ἐν ἀρχῇ, ἀλλ' οὐχ ὡς Δαυΐδ. Ἔτι γὰρ ὁ λαὸς ἐθυσίαζεν ἐν τοῖς ὑψηλοῖς, καὶ τὰ ἄλση οὐκ ἐξῆρε. Καὶ ἐπὶ τούτου ἐπροφήτευσαν προφῆται, ἀλλ' οὐκ ἐγράφησαν τὰ ὀνόματα αὐτῶν. Μετὰ ταῦτα μέντοι Ἀμεσίας πατάξας τοὺς ἐν Σηεὶρ, ἐπήρθη, καὶ ἐλάτρευσε τοῖς εἰδώλοις τῶν Σηεὶρ, καὶ ἐπατάχθη παραδοθεὶς τοῖς ἐχθροῖς. Ἀζαρίας ὁ καὶ Ὀζίας ἔτη νβʹ, καὶ ἐποίησε κατὰ τὴν ἀρχὴν τὸ εὐθὲς, ὡς ὁ πατὴρ αὐτοῦ· πλὴν τὰ ὑψηλὰ οὐκ ἐξῆρεν.","english":"And in his time was the prophet Addo. Asa his son reigned forty-one years, and he did what was right; but the high places still remained. In his time were Azariah son of Oded, and Anani, the prophets. Jehoshaphat his son reigned twenty-five years, and he did what was right; but the high places still existed. And after these things he incurred blame for lawlessness, because he made friendship with Ahaziah king of Israel, and shared with him in much business. In his time were the prophets Elijah, Elisha, Micah, and Jehu son of Anani, and Oziel son of Zechariah, and Eliadad son of Adia from Mareshah. Joram his son reigned eight years, and he did what was evil. For he had as wife the daughter of Ahab. And in his time were Elijah and Elisha. Ahaziah his son reigned one year, and he did what was evil. After him Athaliah his mother reigned seven years. Joash son of Ahaziah reigned forty years. This man slew Zechariah, and he did what was right with his whole soul, as long as Jehoiada the prudent lived, and he enlightened him. His servants killed him in the house of Maelloth. In his time Zechariah son of Jehoiada prophesied. Amaziah his son reigned nineteen years, and he did what was right in the beginning, but not as David. For still the people sacrificed on the high places, and he did not remove the groves. And in his time prophets prophesied, but their names were not written. After these things, however, Amaziah, having struck down those in Seir, was lifted up, and he served the idols of Seir, and he was struck down, being delivered to his enemies. Azariah, who is also Uzziah, reigned fifty-two years, and he did what was right according to the beginning, as his father did; except he did not remove the high places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Εὐοδούμενος δὲ ἐπήρθη, καὶ ἠθέλησεν ἑαυτῷ θυμιᾶσαι ἐν τῷ ναῷ, ὅπερ μόνοις τοῖς ἱερεῦσιν ἔξεστι. Διὸ καὶ ἐλεπρώθη ἀκούσας· Οὐ σοὶ, Ὀζία, θυμιᾶσαι τῷ Κυρίῳ, ὃ μόνοις τοῖς ἱερεῦσιν ἔξεστιν. Ἐπὶ τούτου προφήτης Ἡσαΐας. Ἰωθὰμ ὁ υἱὸς αὐτοῦ ἐβασίλευσεν ἔτη ιϛʹ, καὶ ἐποίησε τὸ εὐθὲς ὡς ὁ πατὴρ αὐτοῦ· πλὴν τὰ ὑψηλὰ οὐκ ἐξῆρε. Καὶ ἐπὶ τούτου ἦν Ἡσαΐας. Ἀχὰζ υἱὸς αὐτοῦ ἔτη ιϛʹ, καὶ ἐποίησε τὸ πονηρόν. Καὶ ἐπὶ τούτου ἦν Ἡσαΐας καὶ Ὠδὴδ προφῆται. Ἐζεκίας ὁυἱὸς αὐτοῦ ἔτη κθʹ, καὶ ἐποίησε τὸ εὐθὲς ὡς Δαυῒδ τελείως. Οὗτος καθεῖλεν ὄφιν χαλκοῦν, ὃν ἐκρέμασε Μωϋσῆς. Ἐπὶ τούτου Σεναχηρεὶμ καὶ Ῥαψάκης οἱἈσσύριοι βλασφημοῦντες ἐπατάχθησαν μὲν αὐτοὶ, μετὰ ταῦτα ἐν μιᾷ δὲ νυκτὶ χιλιάδας ρπεʹ ἐξελθὼν ἄγγελος ἀνεῖλε. Μέλλων δὲ Ἐζεκίας ἀποθνήσκειν, ἔλαβε προσθήκην ἔτη ιεʹ. Μανασσῆς ὁ υἱὸς αὐτοῦ ἔτη νεʹ, καὶ ἐποίησε τὸ πονηρόν. Ὅσα δὲ κατέσκαψεν Ἐζεκίας, ταῦτα οὗτος ἀνήγειρε, καὶ γέγονεν ἄλλος Ἱεροβοὰμ τῷ Ἰούδᾳ, ὥστε δι' αὐτὸν παθεῖν τὴν Ἱερουσαλὴμ, ὡς τὴν Σαμάρειαν. Καὶ γὰρ ἐπ' αὐτοῦ ἐλέχθη, Ὃς ἐξήμαρτε τὸν Ἰούδαν. Διὸ καὶ αἰχμάλωτος ἀπήχθη εἰς Βαβυλῶνα. Ἀλλ' ἐν τῇ αἰχμαλωσίᾳ, ὡς ἐν τοῖς Παραλειπομένοις γέγραπται, μετανοήσαντα αὐτὸν μετέστρεψεν ὁ Θεὸς εἰς Ἱερουσαλὴμ, καὶ πάλιν ἀντελάβετο τῆς βασιλείας. Μετανοῶν δὲ καὶ διδάσκων τὸν λαὸν δουλεύειν τῷ Θεῷ, ἐτελεύτησεν. Οὐκ ἐτάφη δὲ ἐν πόλει Δαυῒδ, ἀλλ' ἐν τῷ κήπῳ αὐτοῦ, κήπῳ Ὀζᾶ. Ἀμὼς ὁ υἱὸς αὐτοῦ ἔτη βʹ, καὶ ἐποίησε τὸ πονηρὸν, ὡς ὁ πατὴρ αὐτοῦ Μανασσῆς, καὶ ἀνεῖλον αὐτὸν οἱ παῖδες αὐτοῦ, καὶ ἐτάφη ἐν κήπῳ Ὀζᾶ, ἔνθα καὶ ὁ πατὴρ αὐτοῦ.","english":"But being prosperous, he was lifted up, and he wished to burn incense for himself in the temple, which is permitted only to the priests. Therefore he was also struck with leprosy when he heard: It is not for you, Uzziah, to burn incense to the Lord, which is permitted only to the priests. In his time was the prophet Isaiah. Jotham his son reigned sixteen years, and he did what was right as his father did; except that he did not remove the high places. And in his time was Isaiah. Ahaz his son reigned sixteen years, and he did evil. And in his time were the prophets Isaiah and Oded. Hezekiah his son reigned twenty-nine years, and he did what was right as David did perfectly. He took down the bronze serpent, which Moses had hung up. In his time Sennacherib and Rabshakeh the Assyrians, blaspheming, were themselves struck down, and after these things in one night an angel went out and killed a hundred and eighty-five thousand. And when Hezekiah was about to die, he received an addition of fifteen years. Manasseh his son reigned fifty-five years, and he did evil. And whatever Hezekiah had torn down, this man raised up again, and he became another Jeroboam to Judah, so that because of him Jerusalem suffered as Samaria did. For indeed it was said in his time, He who caused Judah to sin. Therefore he was also led away captive to Babylon. But in the captivity, as it is written in Chronicles, when he had repented, God brought him back to Jerusalem, and he again took hold of the kingdom. And repenting and teaching the people to serve God, he died. But he was not buried in the city of David, but in his own garden, the garden of Uzza. Amon his son reigned two years, and he did evil, as his father Manasseh did, and his servants killed him, and he was buried in the garden of Uzza, where also his father was.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Ἰωσίας ὁ υἱὸς αὐτοῦ ἔτη λαʹ. Τοῦτον ὁ λαὸς ἤγειρε βασιλέα, ὄντα ἐτῶν ηʹ, καὶ ἐποίησε τὸ εὐθὲς ἐν πάσῃ ὁδῷ Δαυῒδ, καὶ οὐκ ἀπέστη δεξιᾷ, οὐδὲ ἀριστερᾷ. Καὶ γὰρ καὶ τὰ ἄλση ἐξέκοψε, καὶ τὰ εἴδωλα πάντα καθεῖλε.\n\nΓενόμενος δὲ ἐτῶν ιϛʹ, τόν τε νόμον ζητήσας, καὶ εὑρὼν ἀμεληθέντα, ἀναγνωσθῆναι πεποίηκε, καὶ τὸ πάσχα ἐποίησε, καὶ ἐκήρυξεν, ὡς γέγραπται. Τοῦτον δὲ ἀνεῖλε Φαραὼ Νεχαὼ ἐπὶ τοῦ Εὐφράτου φιλονεικήσαντα πρὸς αὐτόν. Ἐπὶ τούτου Ἱερεμίας καὶ Σοφονίας ἦσαν οἱ προφῆται, καὶ Ὀλδὰ ἡ προφῆτις γυνὴ Σελλῆ. Ἰωάχαζ υἱὸς αὐτοῦ μῆνας τρεῖς, καὶ ἐποίησε τὸ πονηρὸν, καὶ μετέστησεν αὐτὸν Φαραὼ Νεχαώ· καὶ ἐπὶ τούτου ἦν Ἱερεμίας. Ἐλιακεὶμ ἕτερος υἱὸς Ἰωσίου, ὃςμετωνομάσθη Ἰωακεὶμ, ἔτη ιαʹ, καὶ ἐποίησε τὸ πονηρόν. Ἰωακεὶμ ὁ καὶ Ἰεχονίας, ὁ υἱὸς αὐτοῦ, μῆνας γʹ, καὶ ἐποίησε τὸ πονηρὸν καὶ ἀπήχθη εἰς Βαβυλῶνα. Ματθὰν ὁ υἱὸς αὐτοῦ. Τοῦτον Ναβουχοδονόσορ ἐποίησε βασιλέα, καὶ μετωνόμασε αὐτὸν Σεδεκίαν. Καὶ ἐβασίλευσεν ἔτη ιβʹ, καὶ ἐποίησε τὸ πονηρόν. Καὶ ἐπὶ τούτου ἦν Ἱερεμίας. Ἕως τούτου ἡ βασιλεία τοῦ Ἰούδα, καὶ κατελύθη, ὥσπερ καὶ τῆς Σαμαρείας. Καὶ γὰρ ἡ πόλις ἑάλω, καὶ πάντες ἀπήχθησαν αἰχμάλωτοι εἰς Βαβυλῶνα μετὰ σκευῶν. Εἰσὶ δὲ βασιλεῖς καʹ, ἐκτὸς Γοθολίας. Ὀνόματα τῶν βασιλέων τῶν γενομένων ἐν Σαμαρείᾳ, καὶ ποῖον τῆς ἑκάστου πράξεως γέγονε τέλος, καὶ πόσα ἔτη ἕκαστος ἐβασίλευσεν, οὕτως. Ἱεροβοὰμ υἱὸς Ναβὰθ ἔτη κδʹ. Οὗτος σχισθείσης τῆς βασιλείας ἀνελθὼν ἀπ' Αἰγύπτου πρῶτος ἐβασίλευσεν ἐν Σαμαρείᾳ, καὶ ἐποίησε τὸ πονηρὸν ὡς οὐδεὶς ἕτερος.","english":"Josiah his son, twenty-nine years. The people raised this man up as king when he was eight years old, and he did what was right in all the way of David, and he did not turn aside to the right or to the left. For he also cut down the groves and destroyed all the idols.\n\nBut when he had become sixteen years old, he sought the law and found it neglected, and he had it read aloud, and he kept the Passover, and he proclaimed it, as it is written. But Pharaoh Necho killed him at the Euphrates when he contended against him. In his time Jeremiah and Zephaniah were the prophets, and Huldah the prophetess, the wife of Shallum. Jehoahaz his son, three months, and he did evil, and Pharaoh Necho removed him; and in his time was Jeremiah. Eliakim, another son of Josiah, who was renamed Jehoiakim, eleven years, and he did evil. Jehoiakim, also called Jeconiah, his son, three months, and he did evil and was led away to Babylon. Mattan his son. Nebuchadnezzar made this man king and renamed him Zedekiah. And he reigned twelve years, and he did evil. And in his time was Jeremiah. Up to this point was the kingdom of Judah, and it was dissolved, just as also that of Samaria. For the city was also captured, and all were led away captive to Babylon with the vessels. And there are twenty kings, apart from Athaliah. The names of the kings who arose in Samaria, and what the end of each one's deed was, and how many years each reigned, are as follows. Jeroboam the son of Nabath, twenty-four years. This man, when the kingdom was divided, having come up from Egypt, was the first to reign in Samaria, and he did evil as no other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Φοβούμενος γὰρ μὴ καταληφθῇ, ἐποίησε δαμάλεις χρυσᾶς δύο, καὶ ἠπάτησε τὸν λαὸν λέγων· Οὗτοί εἰσιν οἱ θεοὶ, οἱ ἀναγαγόντες ἡμᾶς ἐκ γῆς Αἰγύπτου. Ἐπλάσατο καὶ ἑορτὰς καὶ ἱερέας· Καὶ οὗτος ἐξήμαρτε τὸν Ἰσραήλ. Αὐτῷ γὰρ πάντες οἱ μετ' αὐτὸν κατηκολούθησαν. Ἐπὶ τούτου ἦν προφήτης Ἀχίας ὁ Σιλονίτης, καὶ ὁ ἐπικαλεσάμενος ἐπὶ τὸ θυσιαστήριον κατ' αὐτοῦ. Ναβὰθ υἱὸς αὐτοῦ ἔτη βʹ, καὶ ἐποίησε τὸ πονηρὸν, καὶ οὐκ ἔτι τις ἐκ γένους αὐτοῦ ἐβασίλευσε. Ζαμβρὶ ἑτέρου γένους ἔτη ιβʹ. Βαασᾶ ἔτη κδʹ, καὶ ἐποίησε τὸ πονηρόν. Ἐπὶ τούτου προφῆται ἦσαν Ἠλίας, καὶ Ἑλισσαῖος, καὶ Μιχαίας, καὶ ὁ προφητεύσας τῷ Ἀχαὰβ περὶ τῆς Συρίας καὶ τοῦ υἱοῦ Ἀδὲρ, καὶ ὁ πατάξας αὐτὸν τραύματι, καὶ ἐλέγξας τὸν Ἀχαὰβ, καὶ πολλοὶ καθ' ἑαυτοὺς υἱοὶ τῶν προφητῶν. Ὀχοζίας υἱὸς αὐτοῦ ἔτη βʹ, καὶ ἐποίησε τὸ πονηρόν. Καὶ ἐπὶ τούτου ἦσαν Ἠλίας καὶ Ἑλισσαῖος· αὐτοῦγὰρ τοὺς πεντηκοντάρχους ἐπάταξεν ἐν πυρὶ Ἠλίας ἐν ῥήματι Κυρίου. Ἰωρὰμ υἱὸς Ἀχαὰβ ἔτη ιβʹ, καὶ ἐποίησε τὸ πονηρὸν, καὶ οὐκέτι τις τοῦ γένους αὐτοῦ ἐβασίλευσε. Καὶ ὁ μὲν Ἠλίας ἀνελήφθη ἐπὶ τούτου· ὁ δὲ Ἑλισσαῖος διέμεινεν ἕως Ἱεροβοὰμ, υἱὸν Ἰωὰςβασιλέως Ἰσραήλ. Ἦσαν δὲ καὶ ἐπὶ τούτου οἱ υἱοὶ τῶν προφητῶν. Ἰοῦ ἑτέρου γένους, υἱὸς Ναμεσσῆ, ἔτη κβʹ. Οὗτος ἀνεῖλε τὸ γένος Ἀχαὰβ καὶ τοὺς προφήτας τοῦ Βάαλ ἐν τῷ πτερνισμῷ, καὶ τὴν στήλην αὐτοῦ συνέτριψε. Καὶ ἐν τούτοις ποιήσας τὸ εὐθὲς, ἔσχε ἐπαγγελίαν, ὅτι Υἱοὶ τέταρτοι καθίσονταί σοι ἐπὶ θρόνου. Ἰοαχὰζ υἱὸς αὐτοῦ ἔτη ιζʹ, καὶ ἐποίησε τὸ πονηρὸν, καὶ ἐπολέμησε τὴν Ἱερουσαλὴμ, καὶ ἔλαβε τὸ χρυσίον καὶ τὰ σκεύη.","english":"For fearing that he might be captured, he made two golden calves and deceived the people, saying: These are the gods who brought us up out of the land of Egypt. He also fashioned festivals and priests; and this man caused Israel to sin. For all who came after him followed him. In his time was the prophet Ahijah the Shilonite, and the one who called upon the altar against him. Nadab his son, two years, and he did evil, and no one from his lineage reigned any longer. Zimri of another lineage, twelve years. Baasha, twenty-four years, and he did evil. In his time were the prophets Elijah, and Elisha, and Micaiah, and the one who prophesied to Ahab concerning Syria and the son of Adad, and the one who struck him with a wound, and who rebuked Ahab, and many sons of the prophets by themselves. Ahaziah his son, two years, and he did evil. And in his time were Elijah and Elisha; for Elijah struck his captains of fifty with fire by the word of the Lord. Joram son of Ahab, twelve years, and he did evil, and no one of his lineage reigned any longer. And Elijah was taken up in his time; but Elisha remained until Jeroboam, son of Joash king of Israel. And in his time there were also the sons of the prophets. Jehu of another lineage, son of Nimshi, twenty-two years. This man destroyed the lineage of Ahab and the prophets of Baal by treachery, and shattered his pillar. And having done what was right in these things, he received a promise, that sons of the fourth generation shall sit on your throne. Jehoahaz his son, seventeen years, and he did evil, and he warred against Jerusalem, and took the gold and the vessels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ἱεροβοὰμ υἱὸς αὐτοῦ ἔτη μαʹ, καὶ ἐποίησε τὸ πονηρόν. Ζαχαρίας υἱὸς αὐτοῦ μῆνας ϛʹ, καὶ ἐποίησε τὸ πονηρόν. Ἕως τούτου γεγόνασι τοῦ γένους Ἰοῦ υἱοὶ τέταρτοι. Σελλοὺμ ἑτέρου γένους, υἱὸς Ἰαβὶς, ἡμέρας λʹ, καὶ ἐποίησε τὸ πονηρόν. Μαναὴμ ἄλλου γένους, υἱὸς Γαδδὴ, ἔτη κʹ, καὶ ἐποίησε τὸ πονηρόν. Ἐπὶ τούτου Ἡσαΐας καὶ Ὠσηὲ ἦσαν προφητεύοντες. Φακεὲ ἄλλου γένους, υἱὸς Ῥωμελίου ἔτη κʹ. Οὗτος ἔσφαξε τὸν Φακείαν, καὶ ἐποίησε τὸ πονηρόν. Ἐπὶ τούτου ἦσαν Ἡσαΐας καὶ Ὠσηὲ οἱ προφῆται.Ὠσηὲ ἑτέρου γένους, υἱὸς Ἠλᾶ, ἔτη θʹ. Οὗτος ἔσφαξε τὸν Φακεὲ, καὶ ἐποίησε τὸ πονηρὸν, πλὴν οὐχ ὡς οἱ πρὸ αὐτοῦ. (Ὕστερος) Ὠσηὲ γέγονε βασιλεὺς Σαμαρείας. Ἐπ' αὐτοῦ γὰρ πέπαυται, καὶ ἀπώλετο ἡ Σαμάρεια, καὶ λοιπὸν Ἀσσύριοι κατῴκησαν ἐν αὐτῇ. Ἐξ ὧν αἱρετικοὶ Σαμαρεῖται γεγόνασι, καλούμενοι Σαδουκαῖοι. Ἐν τούτοις οὖν καὶ τελευτᾷ ὁ πᾶς σκοπὸς τῶν βιβλίων τῶν Βασιλειῶν.\n\nΠαραλειπόμενα βιβλίον αʹ. Παραλειπόμενα καλεῖται, ἐπειδὴ πολλὰ ἐν ταῖς Βασιλείαις παραλειφθέντα περιέχεται ἐν τούτοις τοῖς βιβλίοις. Ἔστι δὲ ἐν τούτῳ τῷ πρώτῳ γενεαλογία πασῶν φυλῶν ἀπὸ Ἀδὰμ ἕως τῶν βασιλέων κατὰ φυλὰς καὶ κατὰ δήμους καὶ κατὰ πατριὰς καὶ κατ' οἶκον. Τίνας τε ἔταξε τῶν Λευϊτῶν Δαυῒδ ἐν αὐλοῖς καὶ κινύραις ᾄδειν τῷ Θεῷ, καὶ τίνας ἔταξεν ἐν τοῖς ἔργοις τοῦ ναοῦ. Πρότερος γὰρ αὐτὸς τὸν ναὸν κτίζειν ἤρξατο. Καὶ ἕτερά τινα λεπτομερῶς βασιλέων καὶ τῶν γενεῶν διέρχεται. Οἷς συναπτέον καὶ ταῦτα, ὅτι γίνεται ὁμοῦ τῶν ἐν Ἱερουσαλὴμ βασιλευσάντων ἀπὸ τοῦ Δαυῒδ τὰ πάντα ἔτη υοδʹ.","english":"Jeroboam his son reigned forty-one years, and he did evil. Zechariah his son reigned six months, and he did evil. Up to this point there had been four sons of the house of Jehu. Shallum, of another family, the son of Jabesh, reigned thirty days, and he did evil. Menahem, of another family, the son of Gaddi, reigned twenty years, and he did evil. In his days Isaiah and Hosea were prophesying. Pekah, of another family, the son of Remaliah, reigned twenty years. This man slew Pekahiah, and he did evil. In his days were Isaiah and Hosea the prophets. Hoshea, of another family, the son of Elah, reigned nine years. This man slew Pekah, and he did evil, but not as those before him. Hoshea was the last king of Samaria. For in his days Samaria ceased and was destroyed, and thereafter the Assyrians settled in it. From these arose the heretical Samaritans, called Sadducees. In these, then, the whole purpose of the books of the Kingdoms comes to an end.\n\nThe book of Paraleipomena, first. It is called Paraleipomena because many things that were passed over in the Kingdoms are contained in these books. In this first book there is the genealogy of all the tribes from Adam to the kings, according to tribes and according to peoples and according to families and according to households. And which of the Levites David appointed to sing to God with flutes and lyres, and which he appointed to the works of the temple. For he himself began first to build the temple. And certain other things concerning the kings and the generations it recounts in detail. To which these things also must be joined, that altogether the years of those who reigned in Jerusalem from David are four hundred and seventy-four.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Οἱ δὲ βασιλεῖς πάντες γεγόνασιν ἐξ ἑνὸς γένους τοῦ Δαυῒδ, καὶ οἳ μὲν ἐποιήσαντο τὸ εὐθὲς, εἰσὶ θʹ· οἳ δὲ τὸ πονηρὸν ἐποιήσαντο, ιβʹ, χωρὶς μέντοι Γοθολίας. Τῶν δὲ ἐν Σαμαρείᾳ βασιλευσάντων γίνονται ὁμοῦ τὰ πάντα ἔτη σξθʹ καὶ ἡμέραι λʹ· βασιλεῖς μὲν ιβʹ ἐκ διαφόρων ὀκτὼ γενεῶν γεγόνασιν· οἱ δὲ πάντες ἐποιήσαντο τὸ πονηρὸν, κατὰ τὴν ἁμαρτίαν Ἱεροβοάμ. Παραλειπόμενα βιβλίον βʹ. Ἐν τῇ δευτέρᾳ βίβλῳ τῶν Παραλειπομένων παράγονται πράξεις βασιλέων. Εἰσὶ δὲ οἱ ταύτας ἀναγράψαντες οἱ κατὰ καιροὺς ὄντες προφῆται. Ὑπὲρ δὲ τοῦ γινώσκειν ἐκ μέρους τοὺς συγγράψαντας, σημειωτέον οὗτος (λ. ὅτι) μὲν πράξεις ἔγκεινται ἐνταῦθα πάντων τῶν βασιλέων Ἰσραὴλ καὶ Ἰούδα· ἤτοι αἱ παραλειφθεῖσαι τῆς ἱστορίας τῶν βασιλέων. Οἱ δὲ τὰς ἁπάσας αὐτῶν πράξεις ἱστορήσαντες, εἰσὶν οὗτοι· τὰ περὶ τοῦ Δαυῒδ ἔγραψε Σαμουὴλ, καὶ Ναθὰν καὶ Γὰδ οἱ προφῆται· τὰ περὶ Σολομῶντος, Ναθὰν καὶ Ἀχίας προφῆται· τὰ περὶ Ἱεροβοὰμ, Σαμέας καὶ Ἀδδὼ προφῆται· τὰ περὶ Ἀβιὰ, Ἀδδὼ ὁ προφήτης. Τὰ περὶ Ἀσὰ, ἐν τῷ βιβλίῳ λόγων περὶ τῶν βασιλέων Ἰούδα· τὰ περὶ Ἰωσαφὰτ, Ἰοὺ ὁ προφήτης, τοῦ Ἀναμὴ, ὃςκατέγραψε βιβλίον λόγων τῶν βασιλέων Ἰσραήλ. Τὰ περὶ Ἰωὰς, ἐπὶ τὴν γραφὴν τῶν βασιλέων. Τὰ περὶ Ἀμεσία. ἐπὶ βιβλίου βασιλέων Ἰούδα καὶ Ἰσραήλ. Τὰπερὶ Ὀζίου, Ἰεσίας (σιξ) ὁ προφήτης. Τὰ περὶ Ἰωθὰμ, ἐπὶ βιβλίου βασιλέων Ἰούδα καὶ Ἰσραήλ. Τὰ περὶ Ἄχαζ, ἐπὶ βιβλίον βασιλέων Ἰούδα καὶ Ἰσραήλ. Τὰ περὶ Ἐζεκίου, Ἡσαΐας υἱὸς Ἀμὼς ὁ προφήτης. Ταπερὶ Μανασσῆ, ἐπὶ λόγων τῶν ὁρώντων. Τὰ περὶ Ἰωσίου, ἐπὶ βιβλίου βασιλέων Ἰούδα καὶ Ἰσραήλ.","english":"All the kings were from one family, that of David, and those who did what was right are nine; but those who did evil are twelve, apart from Athaliah. Of those who reigned in Samaria, the total is altogether two hundred sixty-nine years and thirty days; the kings were twelve, from eight different families; and all of them did evil, according to the sin of Jeroboam. The book of Paraleipomena, second book. In the second book of Paraleipomena are recorded the deeds of the kings. Those who wrote these down were the prophets who lived at the various times. In order to know in part who the authors were, it should be noted that here are set down the deeds of all the kings of Israel and Judah—that is, those omitted from the history of the kings. Those who recorded all their deeds are these: Samuel, Nathan, and Gad the prophets wrote the things concerning David; Nathan and Ahijah the prophets, the things concerning Solomon; Shemaiah and Addo the prophets, the things concerning Jeroboam; Addo the prophet, the things concerning Abijah. The things concerning Asa are in the book of the words concerning the kings of Judah; the things concerning Jehoshaphat, Jehu the prophet, son of Hanani, who wrote down a book of the words of the kings of Israel. The things concerning Joash are in the record of the kings. The things concerning Amaziah are in the book of the kings of Judah and Israel. The things concerning Uzziah, Isaiah the prophet. The things concerning Jotham are in the book of the kings of Judah and Israel. The things concerning Ahaz are in the book of the kings of Judah and Israel. The things concerning Hezekiah, Isaiah the prophet, son of Amos. The things concerning Manasseh are in the words of the seers. The things concerning Josiah are in the book of the kings of Judah and Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Τὰ περὶ Ἰωακεὶμ, ἐπὶ βιβλίου βασιλέων Ἰούδα καὶ Ἰσραήλ. Ταῦτα ἔστιν εὑρεῖν οὕτω τεταγμένα ἐν τοῖς Παραλειπομένοις τῶν βασιλέων. Ἔσδρας βιβλίον αʹ. Ἔσδρας καλεῖται τὸ βιβλίον, ἐπειδὴ αὐτὸς Ἔσδρας ἱερεὺς ὢν καὶ ἀναγνώστης, ἐξηγεῖται καὶ συγγράφει τὴν ἐπάνοδον τῶν υἱῶν Ἰσραὴλ ἐκ Περσίδος εἰς τὴν Ἱερουσαλὴμ γενομένην. Γέγονε δὲ ἡ ἐπάνοδος προτέρως μὲν ἐκ τοῦ προστάγματος, ἔπειτα δὲ κελεύσαντος Κύρου καὶ Δαρείου τῶν βασιλέων ἐν χειρὶ Ἰησοῦ τοῦ Ἰωσεδὲκ, καὶ Ἔσδρα καὶ Ζοροβάβελ, οἳ ἤρισαν προβλήμασι, τεθείσης ἐπαγγελίας, αἰτῆσαι τὸν νικῶντα ὅπερ ἐὰν θελήσῃ παρὰ τοῦ βασιλέως. Τοῦ τοίνυν ἑνὸς εἰπόντος νικᾷν τὸν οἶνον, καὶ τοῦ ἑτέρου εἰπόντος νικᾷν τὸν βασιλέα, ὁ Ζοροβάβελ εἶπεν νικᾷν τὰς γυναῖκας, ὑπὲρ δὲ πάντα τὴν ἀλήθειαν. Καὶ ἐπειδὴ ταῦτα εἰρηκὼς νενίκηκε, καὶ ἤκουσε αἰτήσασθαι ὃ βούλεται, ἠξίωσε αὐτὸς ἀφεθῆναι τὴν αἰχμαλωσίαν, καὶ οἰκοδομηθῆναι τὴν Ἱερουσαλήμ. Καὶ γέγονεν ὡς ἠξίωσε, καὶ ἀφείθη ἡ αἰχμαλωσία. Τότε γὰρ ἐπληρώθη καὶ τὰ οʹ ἔτη τῆς ὀργῆς. Εἰσὶ τοίνυν οἱ ἀναβάντες ἀπὸ τῆς αἰχμαλωσίας ἀπὸ Ἰούδα καὶ Βενιαμὶν, καὶ οἱ Λευῗται, τὸν ἀριθμὸν μυριάδες δʹ καὶ δισχίλιοι, ἵπποι τλʹ, ἡμίονοι σμεʹ, κάμηλοι υλεʹ, παῖδες αὐτῶν καὶ παιδίσκαι #ζτλδʹ, οἱ ᾄδοντες σʹ, ὄνοι #ϛψκʹ, καὶ οἱ μὲν οἰκοδομοῦντες ἦσαν Ζοροβάβελ, καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ, καὶ Νεεμίας. Ὁ δὲ Ἔσδρας εὐφυὴςἐν τῷ νόμῳ, αὐτὸς προσεκόμισε τὸν νόμον, καὶ ἀνέγνω, καὶ διετύπωσε πάντα τὰ κατὰ τὸ ἱερὸν καὶ τοὺς Λευΐτας.","english":"The matters concerning Joachim, in the book of the Kings of Judah and Israel. These things can be found arranged in this way in the Paraleipomena of the Kings. The first book of Esdras. The book is called Esdras because he himself, Esdras, being a priest and a reader, expounds and writes down the return of the sons of Israel from Persia to Jerusalem that took place. The return happened first by the command, and then by the order of Cyrus and Darius the kings, under the hand of Jesus the son of Josedek, and of Esdras and Zerubbabel, who contended with riddles, a promise having been set: that the victor should ask whatever he wished from the king. So when one said that wine prevails, and the other said that the king prevails, Zerubbabel said that women prevail, but above all things the truth. And since by saying these things he had won, and heard that he should ask whatever he wished, he requested that the captivity itself be released and that Jerusalem be rebuilt. And it happened as he requested, and the captivity was released. For then the seventy years of wrath were also fulfilled. Those who went up from the captivity from Judah and Benjamin, and the Levites, were in number four myriads and two thousand, horses three hundred and thirty, mules two hundred and forty-five, camels four thousand four hundred and thirty-five, their male and female servants seven thousand three hundred and thirty-four, the singers two hundred, donkeys six thousand seven hundred and twenty. And those who built were Zerubbabel, and Jesus the son of Josedek, and Nehemiah. And Esdras, gifted in the law, himself brought forward the law, and read it, and set in order all the matters concerning the temple and the Levites.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Αὐτὸς ἔδειξε τὸν νόμον, καὶ πεποίηκε ἐκβληθῆναι τὰς ἀλλογενεῖς γυναῖκας τοὺς λαβόντας ἐν καιρῷ τῆς αἰχμαλωσίας. Καὶ ἐξέβαλον πάντες, καὶ ἐκαθαρίσθησαν, καὶ ἐποίησε τὸ πάσχα νομίμως, ὡς γέγραπται, καὶ τὴν\n\nνηστείαν, καὶ οὕτω τελειοῦται τὸ πρῶτον βιβλίον Ἔσδρα. Ἔσδρας βιβλίον βʹ. Ἐν τούτῳ τῷ βιβλίῳ τὰ αὐτὰ μὲν τῷ πρώτῳ λέγει ὁ Ἔσδρας περὶ τῆς ἐπανόδου, χωρὶς τῶν προβληθέντων. Καὶ τὰ πλείω δὲ ἐξηγεῖται περὶ Νεεμίου τοῦ εὐνούχου· ὅτι αὐτὸς ἠξίωσε περὶ τῆς οἰκοδομῆς τοῦ ἱεροῦ· καὶ ὅτι μὲν Ἔσδρας ἀνεγίνωσκε, Ἰησοῦς δὲ καὶ Βανέας καὶ Σαραβίας ἦσαν συνετίζοντες τὸν λαόν. Καὶ ὁ μὲν Ἔσδρας ἀναγινώσκων διέστειλεν ἐν ἐπιστήμῃ Κυρίου· ὁ δὲ λαὸς συνῆκε ἐν τῇ ἀναγνώσει, καὶ ἐποίησε τὸ πάσχα, καὶ ἐν τῷ ἑβδόμῳ μηνὶ ἐποίησε τὴν νηστείαν καὶ τὴν σκηνοπηγίαν, ὡς γέγραπται· Ὅτι, φησὶν, οὐκ ἐποίησαν οὕτως ἀπὸ τῶν ἡμερῶν Ἰησοῦ τοῦ Ναυῆ. Ἔσδρας δὲ ἑωρακὼς ἐπιμιγείσας γυναῖκας Ἀζωτίους τοῖς Ἑβραίοις, ἔπεισε πάντας ἐπαγγείλασθαι φυλάττειν τὸν νόμον τοῦ Θεοῦ. Καὶ ἐξέβαλε τὰς γυναῖκας, ὡς παράνομον γάμον, καὶ ὤμοσαν φυλάξαι τὸν νόμον. Καὶ οὕτως ἁγιασθέντες καὶ καθαρισθέντες εὐφράνθησαν, καὶ ἀπῆλθε ἕκαστος εἰς τὸν οἶκον αὐτοῦ. Ἱστορεῖται δὲ καὶ τοῦτο περὶ τοῦ Ἔσδρα, ὅτι ἀπολλυμένων τῶν βιβλίων ἐξ ἀμελείας τοῦ λαοῦ διὰ τὴν πολυχρόνιον αἰχμαλωσίαν, αὐτὸς Ἔσδρας, φιλόκαλος ὢν καὶ εὐφυὴς, καὶ ἀναγνώστης, ἐφύλαξε πάντα, καὶ λοιπὸν προήνεγκε, καὶ πάλιν ἐκδέδωκε· καὶ οὕτω διασώζεται τὰ βιβλία. Ἐσθὴρ βιβλίον.","english":"He himself showed the law, and he caused those who had taken foreign women in the time of the captivity to put them away. And all put them away and were purified, and he celebrated the Passover according to the law, as it is written, and the fast, and thus the first book of Esdras is completed. The second book of Esdras. In this book Esdras says the same things as in the first concerning the return, apart from what was set forth before. And he explains most things concerning Neemias the eunuch: that he himself made petition concerning the building of the temple; and that Esdras was reading, while Jesus and Baneas and Sarabias were instructing the people. And Esdras, as he read, distinguished with knowledge of the Lord; and the people understood in the reading, and he celebrated the Passover, and in the seventh month he kept the fast and the tabernacle-festival, as it is written: \"For,\" he says, \"they had not done so since the days of Jesus the son of Nave.\" And Esdras, having seen that Azotian women had been mingled with the Hebrews, persuaded all to promise to keep the law of God. And he put away the women, as an unlawful marriage, and they swore to keep the law. And thus, having been sanctified and purified, they rejoiced, and each departed to his own house. And this too is recorded concerning Esdras: that when the books were being lost through the neglect of the people because of the long captivity, Esdras himself, being a lover of good and naturally gifted, and a reader, preserved them all, and thereafter brought them forth and again delivered them; and thus the books are preserved. The book of Esther.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ἐσθὴρ καλεῖται τὸ βιβλίον, ἐπειδὴ διὰ τῆς Ἐσθὴρ ὁ Θεὸς μέλλοντας ἀπολέσθαι παγγενῆ τοὺς Ἰουδαίους, αὐτοὺς μὲν διέσωσε, τὸν δὲ Ἀμὰν ἐπιβουλεῦσαι θελήσαντα ἐπάταξεν. Ἀρταξέρξης γὰρ ὁ βασιλεὺς τὴν ἰδίαν ἐκβαλὼν γυναῖκα, ἐζήτησεν ἐν τῇ βασιλείᾳ αὐτοῦ τὴν πάντων καλλίστην οὖσαν καὶ ὡραιοτέραν λαβεῖν ἑαυτῷ γυναῖκα· καὶ εὑρέθη Ἐσθὴρ τὸ γένος Ἰουδαία τυγχάνουσα. Ἦν δὲ καὶ Μαρδοχαῖος συγγενὴς αὐτῆς ἀπὸ τῆς αἰχμαλωσίας τῆς γενομένης ἐπὶ Σεδεκίου ἐν αὐτῇ τῇ χώρᾳ. Ὁ οὖν βασιλεὺς μέγαν ποιήσας τὸν λεγόμενον Ἀμὰν, ἐκέλευσε πάντας αὐτὸν προσκυνεῖν. Ἀλλὰ τοῦ Μαρδοχαίου τῇ πρὸς Θεὸν λατρείᾳ μὴ προσκυνοῦντος τὸν ἄνθρωπον, ὠργίσθη ὁ Ἀμὰν, καὶ μαθὼν ὅτι Ἰουδαῖός ἐστι, πείθει τὸν βασιλέα Ἀρταξέρξην, καὶ γράφει ὥστε πάντας τοὺς ἐν τῇ βασιλείᾳ αὐτοῦ Ἰουδαίους ὁλοῤῥίζους ἀπολέσθαι ἐν μιᾷ ἡμέρᾳ τῷ δωδεκάτῳ μηνί. Τοῦτο τοίνυν μαθὼν ὁ Μαρδοχαῖος, ἐπένθει, καὶ νηστεύων, προὔπεμψε τὴν Ἐσθὴρ ἀξιῶν παρὰ αὐτῆς βοήθειαν γενέσθαι. Ἡ τοίνυν Ἐσθὴρ νηστεύσασα, καὶ εὐξαμένη τῷ Θεῷ, ἐκόσμησεν ἑαυτὴν τῷ γυναικείῳ κόσμῳ, καὶ μὴ κληθεῖσα (οὐκ ἦν γὰρ ἐξὸν μὴ κληθεῖσαν εἰσελθεῖν), ὅμως εἰσῆλθε παρὰ τὸν καιρὸν πρὸς τὸν βασιλέα, ἀντὶ τοῦ καιροῦ τῇ εὐχῇ θαῤῥοῦσα. Εἶτα τοῦ βασιλέως θαυμάζοντος τὸ ξένον, ἔπεσεν ἐκείνη ἀπὸ τοῦ φόβου. Ὁ δὲ Θεὸς μετέβαλε τὸν θυμὸν τοῦ βασιλέως εἰς διάθεσιν καὶ πραότητα· καὶ ἀναστὰς ἐβάστασε τὴν γυναῖκα, καὶ παρεκάλει αὐτὴν μὴ φοβεῖσθαι, ἀλλὰ καὶ ἠξίωσεν αὐτὴν αἰτεῖσθαι, εἴ τι βούλοιτο. Ἡ δὲ ἐπὶ δεῖπνον ἠξίωσεν ἐλθεῖν αὐτόν τε τὸν βασιλέα καὶ τὸν Ἀμὰν, οὐχ ἅπαξ, ἀλλὰ καὶ δεύτερον.","english":"The book is called Esther, because through Esther God saved the Jews when they were all about to perish, and struck down Haman who wished to plot against them. For King Artaxerxes, having cast out his own wife, sought in his kingdom the most beautiful and comely of all women to take as his wife; and Esther was found, being a Jew by race. And Mordecai also was her kinsman, from the captivity that took place under Zedekiah in that very land. So the king, having made great the one called Haman, commanded all to bow down to him. But since Mordecai, in his worship of God, did not bow down to the man, Haman was angered, and learning that he was a Jew, he persuaded King Artaxerxes and wrote that all the Jews in his kingdom should be utterly destroyed in one day, in the twelfth month. Therefore Mordecai, learning of this, mourned, and while fasting, sent to Esther, asking that help come from her. So Esther, having fasted and prayed to God, adorned herself with women's adornment, and though not summoned (for it was not permitted to enter without being summoned), nevertheless entered before the king out of season, trusting in prayer instead of in season. Then, as the king marveled at the strange thing, she fell from fear. But God changed the king's wrath into affection and gentleness; and he rose and supported the woman, and urged her not to fear, but even asked her to make request, if she wished anything. And she asked that the king himself and Haman come to dinner, not once, but also a second time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Ὁ μὲν οὖν Ἀμὰν διαχυθεὶς καὶ γανωθεὶς, ὡς ὑπὸ τῆς βασιλίδος ἀξιωθεὶς κληθῆναι, ἔτι μᾶλλον ἐπήρετο κατὰ τοῦ Μαρδοχαίου, καὶ ἐποίησε ξύλον κοπῆναι μέγα, βουλόμενος τὸν Μαρδοχαῖον τῇ ἑξῆς ἡμέρᾳ ἐν αὐτῷ κρεμάσαι. Ὁ δὲ βασιλεὺς κατά τινα πρόνοιαν ἀγαθὴν, ἀγρυπνήσας ἐκείνην τὴν νύκτα, καὶ μὴ δυνάμενος ὑπνῶσαι, ἐκέλευσεν ἀναγινώσκεσθαι αὐτῷ τῶν πράξεων αὐτοῦ τὰ ὑπομνήματα. Ἀναγινωσκομένων δὲ αὐτῶν, εὗρε πρᾶξιν ἀγαθὴν εἰς αὐτὸν γενομένην ὑπὸ τοῦ Μαρδοχαίου. Δύο γὰρ εὐνούχους μέλλοντας ἐπιβουλεύειν τῷ βασιλεῖ κατήνεγκεν αὐτῷ τῷ βασιλεῖ καὶ ἤλεγξεν. Ὁ τοίνυν βασιλεὺς ἀποδεξάμενος τὴν προαίρεσιν τοῦ Μαρδοχαίου, ἐζήτει τιμὴν ἀξίαν τῷ τοιούτῳ παρασχεῖν. Ὡς δὲ εἰσῆλθε πρωῒ πρὸς αὐτὸν ὁ Ἀμὰν, ἐπυνθάνετο ὁ βασιλεὺς αὐτοῦ, ὁποίας καὶ πηλίκης τιμῆς ἄξιός ἐστιν ὁ τὸν βασιλέα εὐεργετήσας. Ὁ δὲ Ἀμὰν νομίζων περὶ αὐτοῦ πυνθάνεσθαι τὸν βασιλέα, εἶπεν ἄξιον εἶναι τὸν τοιοῦτον δεύτερον βασιλέα καλεῖσθαι. Ὁ μὲν οὖν βασιλεὺς κελεύει τὸν Μαρδοχαῖον τῆς τοιαύτης ἀξιωθῆναι τιμῆς, καὶ τὸν Ἀμὰν ἔμπροσθεν αὐτοῦ περιπατεῖν. Ἡ δὲ Ἐσθὴρ πρόφασιν εὑροῦσα, ἠξίωσε περὶ τῶν Ἰουδαίων. Εἶτα τοῦ","english":"So Haman, elated and rejoicing because he had been deemed worthy to be summoned by the queen, was all the more incited against Mordecai, and he had a great stake cut, intending to hang Mordecai on it the next day. But the king, by some good providence, having stayed awake that night and being unable to sleep, ordered the records of his deeds to be read to him. And as they were being read, he found a good deed that had been done to him by Mordecai. For two eunuchs who were about to plot against the king he had brought to the king's attention and had convicted. The king, therefore, having approved Mordecai's goodwill, sought to bestow on such a man a worthy honor. And when Haman came in to him in the morning, the king inquired of him what sort and how great a honor is worthy of the man who has benefited the king. But Haman, thinking that the king was inquiring about himself, said that such a man was worthy to be called second king. The king therefore orders that Mordecai be deemed worthy of such honor, and that Haman walk before him. But Esther, having found a pretext, made petition concerning the Jews. Then of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"βασιλέως λυπηθέντος ἐπὶ τῷ παρανόμῳ προστάγματι τῷ κατὰ τῶν Ἰουδαίων, καὶ ὀργισθέντος κατὰ τοῦ Ἀμὰν, αὐτὸς ὁ Ἀμὰν παρεκάλει τὴν Ἐσθὴρ, ἀπόντος τοῦ βασιλέως, ἐπικύπτων καὶ προσκυνῶν τὰ γόνατα αὐτῆς. Ὁ δὲ βασιλεὺς καὶ ἑωρακὼς τὸν Ἀμὰν ἁπτόμενον τῶν ἰχνῶν τῆς βασιλίσσης, ὑπονοήσας αἰσχρῶς αὐτὸν τοῦτο ποιεῖν, ἐκέλευσεν αὐτὸν μὲν τὸν Ἀμὰν εἰς τὸ ξύλον, ὅπερ ἦν ἑτοιμάσας τῷ Μαρδοχαίῳ, κρεμασθῆναι· γράφει δὲ ἄνεσιν μὲν ἔχειν πάντας τοὺς Ἰουδαίους, τοὺς δὲ ἐχθροὺς αὐτῶν ἀναιρεθῆναι παρ' αὐτῶν. Καὶ οἱ μὲν ἀναιρεθέντες εἰσὶ μύριοι πεντακισχίλιοι. Γέγονε δὲ ἑορτὴ τῇ ιδʹ καὶ ιεʹ ἐν τῷ μηνὶ τῷ δωδεκάτῳ, ὅστις καλεῖται Ἄδαρ. Καλεῖται δὲ ἡ ἡμέρα αὕτη τῇ ἰδίᾳ διαλέκτῳ αὐτῶν Φουρά. Διὰ τοῦτο κατὰ τὴν ἡμέραν ταύτην καίουσιν οἱ Ἰουδαῖοι τὸν Ἀμὰν, καὶ ἑορτάζουσι, μνημόσυνον οὖσαν τῆς σωτηρίας αὐτῶν. Καὶ ἐν τούτοις τέλος ἔχει τὸ βιβλίον. Τωβὶτ βιβλίον. Τωβὶτ καλεῖται τὸ βιβλίον, ἐπειδὴ τὴν περὶ αὐτοῦ τοῦ Τωβὶτ ἱστορίαν περιέχει. Ἔστι δὲ ὁ Τωβὶτ ἀπὸ μὲν φυλῆς Νεφθαλεὶμ, γέγονε δὲ ἐν τῇ αἰχμαλωσίᾳ, καὶ ἦν ἐν τῇ Νινευῒ ἐλεήμων καὶ θεοσεβής. Καὶ γὰρ ἐν τῇ αἰχμαλωσίᾳ γενόμενος, οὐκ ἤσθιε κοινὸν ἄρτον ἀπὸ τῶν ἐθνῶν, ἀλλ' ἑαυτὸν συνετήρησε. Ἦν δὲ καὶ ἀγοραστὴς τοῦ βασιλέως Ἐνεμασάρου, καὶ παρέθετο ἐν τῇ Μηδείᾳ Γαβαὴλ τάλαντα ιʹ. Οὗτος οὖν ὁ Τωβὶτ σπουδὴν εἶχε θάπτειν τοὺς ἀποθνήσκοντας τῶν Ἰουδαίων. Διαβληθεὶς δὲ τῷ βασιλεῖ Ἀχειρὴλ, ἔφυγε.","english":"When the king was grieved at the unlawful decree against the Jews and was angry with Haman, Haman himself, in the king's absence, was entreating Esther, bowing down and worshipping at her knees. But the king, having also seen Haman touching the feet of the queen and suspecting that he was doing this shamefully, ordered that Haman himself be hanged on the wood which he had prepared for Mordecai; and he wrote that all the Jews should have relief, and that their enemies should be destroyed by them. And those who were destroyed were fifteen thousand. And a festival took place on the fourteenth and fifteenth of the twelfth month, which is called Adar. And this day is called in their own language Phoura. For this reason, on this day the Jews burn Haman and celebrate, since it is a memorial of their salvation. And in these things the book has its end. The book of Tobit. The book is called Tobit because it contains the story about Tobit himself. And Tobit is from the tribe of Naphtali, and he lived in the captivity, and he was in Nineveh merciful and God-fearing. For indeed, having been in the captivity, he did not eat common bread from the nations, but kept himself. And he was also a purchaser of King Enemasar, and he deposited in Media with Gabael ten talents. This Tobit, then, had zeal to bury the Jews who died. But having been slandered to the king, he fled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Καὶ ἐπανελθὼν, καὶ θάψας τινὰ τῶν ἀποθανόντων, ἐκοιμήθη ἔξω τοῦ τείχους, καὶ ὡς εἴωθε κοιμώμενος, ἀνεῳγμένους εἶχε τοὺς ὀφθαλμοὺς, στρουθίων δὲ ἀφοδευσάντων ἄνωθεν εἰς τοὺς ὀφθαλμοὺς αὐτοῦ, λευκώματα ἔσχε, καὶ οὐκέτι ἔβλεπεν. Ἦν δὲ καὶ ἐν Ἐκβατάνοις θυγάτηρ τοῦ Ῥαγουὴλ συγγενοῦς αὐτοῦ Σάῤῥα ὀνόματι. Ταύτην γαμηθῆναι οὐκ ἐπέτρεπεν ὁ δαίμων Ἀσμοδαῖος· ἑπτὰ γοῦν ἑξῆς λαβόντας αὐτὴν ἀπέκτεινε [καὶ πάνυ λυπηθεῖσα· ἑπτὰ γὰρ λαβόντας ἑξῆς αὐτὴν ἀπέκτεινε]. Καὶ πάνυ λυπηθεῖσα ἡ παῖς ηὔξατο· καὶ ἀπέστειλεν αὐτῇ βοηθὸν ὁ Θεὸς τὸν ἀρχάγγελον Ῥαφαήλ. Ὁ τοίνυν Τωβὶτ παραγγείλας τῷ υἱῷ αὐτοῦ Τωβίᾳ μὴ λαβεῖν ἀλλαχόθεν γυναῖκα, εἰ μὴ ἐκ τῆς φυλῆς αὐτοῦ καὶ τοῦ γένους, δίδωσιν αὐτῷ τὸ χειρόγραφον τῶν δέκα ταλάντων, καὶ ἐντέλλεται αὐτῷ ἀπελθεῖν καὶ ἀπαιτῆσαι. Ἀγνοῶν δὲ ὁ παῖς τὴν ὁδὸν καὶ τὸν ἄνθρωπον, ἐξέρχεται ζητῆσαι συνοδοιπόρον. Κατὰ Θεοῦ πρόνοιαν εὑρίσκει τὸν Ῥαφαὴλ, ὡς ἄνθρωπον ἑστῶτα ἔξω, καὶ μισθοῦται αὐτὸν λέγοντα εἰδέναι τὴν ὁδόν. [Καὶ συνοδεύει αὐτῷ ὁ ἄγγελος ὡς ἄνθρωπον λέγοντα εἰδέναι τὴν ὁδόν.] Καὶ συνοδεύει αὐτῷ ὁ ἀρχάγγελος Ῥαφαὴλ ὡς ἄνθρωπος λεγόμενος Ἀζαρίας. Ἐλθόντων δὲ αὐτῶν εἰς τὸν Τίγρην ποταμὸν, ἠθέλησεν ὁ παῖς εἰς αὐτὸν καταβῆναι καὶ λούσασθαι, καὶ εὐθὺς ἰχθὺς ἐπεπήδησε τῷ παιδαρίῳ μέγας. Ὁ δὲ ἄγγελος εἶπεν αὐτῷ ἐπιλαβέσθαι τοῦ ἰχθύος καὶ τεμεῖν αὐτὸν καὶ λαβεῖν τό τε ἧπαρ καὶ τὴν καρδίαν αὐτοῦ καὶ τὴν χολὴν, καὶ ταῦτα τηρεῖν. Εἶτα πυνθανομένου τοῦ παιδὸς, εἰς τί χρήσιμα ταῦτα, ἐκεῖνος ἔφη· Τὸ ἧπαρ καὶ ἡ καρδία θυμιώμενα διώξει τὸν δαίμονα·","english":"And having returned, and buried one of the dead, he slept outside the wall, and as he was accustomed to sleep, he had his eyes open. But when sparrows had defecated from above into his eyes, he got white films, and could no longer see. And there was also in Ecbatana a daughter of Raguel his kinsman, named Sarra. The demon Asmodaeus did not permit her to be married; at any rate, he killed seven men who had taken her in succession [and she was greatly grieved; for he killed seven who had taken her in succession]. And the girl, being greatly grieved, prayed; and God sent to her as a helper the archangel Raphael. Tobit, therefore, having charged his son Tobias not to take a wife from elsewhere, except from his own tribe and family, gives him the handwritten bond for the ten talents, and commands him to go and demand it. But the boy, not knowing the road or the man, goes out to seek a fellow traveler. By God's providence he finds Raphael, standing outside like a man, and hires him, since he said he knew the road. [And the angel accompanies him, saying like a man that he knew the road.] And the archangel Raphael accompanies him, called Azarias as a man. And when they came to the river Tigris, the boy wished to go down into it and wash, and immediately a great fish leaped up at the boy. But the angel told him to seize the fish and cut it open and take its liver and heart and gall, and to keep these. Then, when the boy asked what use these were, he said: The liver and the heart, when burned as incense, will drive away the demon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":93,"ref":"p93","source":"ἡ δὲ χολὴ καθαρίσει τὰ λευκώματα. Ὁ μὲν οὖν παῖς συμβουλίᾳ καὶ συνεργίᾳ τοῦ ἀγγέλου λαμβάνει τὴν τοῦ Ῥαγουὴλ θυγατέρα τὴν Σάῤῥαν γυναῖκα, διωχθέντος τοῦ δαιμονίου ἐν τῷ θυμιάματι τούτῳ, καὶ δεθέντος εἰς τὰ ἀνώτερα μέρη Αἰγύπτου ὑπὸ τοῦ ἀγγέλου. Μείνας δὲ μετὰ τῆς γυναικὸς ὁ Τωβίας, ἀποστέλλει τὸν Ἀζαρίαν, ὡς ἄνθρωπον ὄντα, εἰς τὴν Μηδίαν, καὶ ἀπαιτήσας ἐκεῖνος τὰ δέκα τάλαντα ὑπέστρεψε μετὰ τῆς γυναικὸς καὶ αὐτοῦ τοῦ ἀγγέλου πρὸς τὸν πατέρα. Ὑποστρέψας δὲ ὁ παῖς, ἐγχρίει τῇ χολῇ τοῦ ἰχθύος τοὺς ὀφθαλμοὺς τοῦ πατρὸς, καὶ ἀποπίπτουσιν αἱ λεπίδες, καὶ εὐθὺς ἀνέβλεψε. Ὅτε μὲν ἐτυφλώθη ὁ Τωβὶτ, ἦν ἐτῶν νηʹ, ὅτε δὲ ἀνέβλεψε, ἦν ἐτῶν ξ ʹ. Καὶ λοιπὸν βλέψαντος αὐτοῦ, ἐφανέρωσεν ἑαυτὸν ὁ ἄγγελος, ὅτι οὐκ ἄνθρωπος ἦν, ἀλλὰ παρὰ τοῦ Θεοῦ ἀπεστάλη εἰς βοήθειαν αὐτῶν τε καὶ τῆς Σάῤῥα. Γηράσας δὲ ὁ Τωβὶτ, παρήγγειλε τῷ υἱῷ αὐτοῦ Τωβίᾳ, ἀπελθεῖν εἰς τὴν Μηδίαν διὰ τὴν ἐσομένην καταστροφὴν τῆς Νινευῒ κατὰ τὸ ῥῆμα Ἰωνᾶ τοῦ","english":"But the gall will cleanse the white films. So the child, by the counsel and cooperation of the angel, takes Sarah, the daughter of Raguel, as his wife, the demon having been driven out by this incense and bound by the angel in the upper parts of Egypt. And Tobias, having remained with his wife, sends Azarias, as though he were a man, into Media, and he, having demanded the ten talents there, returned with the wife and the angel himself to the father. And the child, having returned, smears the eyes of his father with the gall of the fish, and the scales fall off, and immediately he saw again. When Tobit was blinded, he was fifty-eight years old, but when he saw again, he was sixty years old. And thereafter, when he had seen, the angel revealed himself, that he was not a man, but had been sent from God for the help of them and of Sarah. And Tobit, having grown old, charged his son Tobias to depart into Media because of the coming destruction of Nineveh according to the word of Jonah the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"προφήτου, καὶ ἐκλιπὼν ἀπέθανε ἐτῶν ὢν ρνεʹ. Ὁ δὲ υἱὸς αὐτοῦ Τοβίας ἀπελθὼν εἰς τὴν Μηδίαν, καὶ θάψας τοὺς πενθεροὺς αὐτοῦ, καὶ ἀκούσας περὶ τῆς καταστροφῆς Νινευῒ, ἀπέθανε καὶ αὐτὸς ρζʹ ἐτῶν ὤν. Καὶ ἐν τούτοις τέλος ἔχει καὶ τοῦτο τὸ βιβλίον.\n\nΒιβλίον Ἰουδίθ. Ἰουδὶθ καλεῖται τὸ βιβλίον, ἐπειδὴ πολεμουμένους καὶ πολιορκουμένους ὑπὸ τοῦ Ὀλοφέρνου τοῦς υἱοὺς Ἰσραὴλ ὁ Θεὸς διὰ τῆς Ἰουδὶθ τοὺς μὲν λαοὺς ἔσωσε, τὸν δὲ Ὀλοφέρνην ἐπάταξεν. Ἡ δὲ ἱστορία αὕτη· Ναβουχοδονόσορ ὁ βασιλεὺς τῶν Ἀσσυρίων, πόλεμον ἔχων πρὸς Ἀρφάξαδ βασιλέα Μήδων, ᾔτησε συμμαχίαν παρὰ τῶν ἐθνῶν πάντων ἕως Αἰγύπτου. Μὴ δεδωκότων δὲ αὐτῶν, ἀλλ' ἀντειρηκότων πάντων, μετὰ τὸ νικῆσαι καὶ περιγενέσθαι τοῦ Ἀρφάξαδ, ἔθετο κατὰ τῶν μὴ δεδωκότων πόλεμον. Καὶ ἀπέστειλε τὸν Ὀλοφέρνην μετὰ δυνάμεως πολλῆς κατ' αὐτῶν. Τὰ μὲν οὖν ἄλλα πάντα ἔθνη ἔλαβε, καὶ τὰ εἴδωλα αὐτῶν συνέτριψεν. Οἱ δὲ υἱοὶ Ἰσραὴλ ἠσφαλίσαντο ἑαυτοὺς, καὶ οὐχ ὑπήκουσαν τῷ Ὀλοφέρνῃ, οὔτε ἐφοβήθησαν αὐτοῦ τὴν ἀπειλήν. Ὁ τοίνυν ἱερεὺς Ἰωακεὶμ ἔγραψε τοῖς ἐν Βετυλούᾳ φράξαι τὴν ὁδὸν Ὀλοφέρνου, ἐπειδὴ ἐκεῖθεν ἦν αὐτοῦ ἡ ὁδὸς, καὶ ἔφραξαν. Καὶ ὁ μὲν Ὀλοφέρνης παρετάσσετο εἰς πόλεμον. Ἀχιὼρ δὲ ὁ ἡγούμενος τῶν υἱῶν Ἀμμὼν συνεβούλευσε τῷ Ὀλοφέρνῃ μὴ πολεμεῖν τὸ ἔθνος τῶν Ἑβραίων διὰ τὸ ὑπερασπίζειν αὐτῶν τὸν Θεόν. Καὶ ὀργισθεὶς Ὀλοφέρνης ἀπέστρεψεν αὐτὸν εἰς Βετουλᾶ, ἀπειλήσας ἀναιρεῖν αὐτὸν εἰ περιγένοιτο τῶν Ἑβραίων. Ὁ μὲν οὖν Ἀχιὼρ ἦν Βετουλᾶ ἀναπαυόμενος. Ὁ δὲ Ὀλοφέρνης ἐπολιόρκει τὴν πόλιν, προκαταλαβὼν τὰ ὕδατα.","english":"of the prophet, and he departed and died at the age of 155 years. But his son Tobias, having gone away to Media and buried his parents-in-law, and having heard about the destruction of Nineveh, also died himself at the age of 197 years. And in these things this book also has its end.\n\nThe Book of Judith. The book is called Judith because, when the sons of Israel were being warred against and besieged by Holofernes, God through Judith saved the peoples and struck down Holofernes. And this is the story: Nebuchadnezzar, the king of the Assyrians, having war against Arphaxad, king of the Medes, asked for alliance from all the nations as far as Egypt. But when they did not give it, but all spoke against him, after he had conquered and prevailed over Arphaxad, he set war against those who had not given it. And he sent Holofernes with a great force against them. So then he took all the other nations and shattered their idols. But the sons of Israel secured themselves and did not submit to Holofernes, nor did they fear his threat. Therefore the priest Joakim wrote to those in Bethulia to block the road of Holofernes, since his road was through there, and they blocked it. And Holofernes was drawing up for war. But Achior, the leader of the sons of Ammon, advised Holofernes not to make war on the nation of the Hebrews because God shields them. And Holofernes, angered, sent him back to Bethulia, threatening to kill him if he should prevail over the Hebrews. So then Achior was resting in Bethulia. But Holofernes was besieging the city, having first seized the waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ἤδη δὲ τοῦ λαοῦ ἐκλυθέντος διὰ τὸ δίψος, καὶ μελλόντων ἐκδοῦναι τὴν πόλιν τῶν ἀρχόντων, Ἰουδὶθ ἀποβαλοῦσα τὰ τῆς χηρείας ἱμάτια (ἐπένθει γὰρ τὸν ἄνδρα, καὶ δι' ὅλου νηστεύουσα ἦν), ἐκόσμησεν ἑαυτὴν ὡς νύμφην, καὶ πολλὰ παρακαλέσασα, ὥστε μὴ ἐκδοῦναι τὴν πόλιν ἄχρις ἡμερῶν εʹ, ἐξῆλθεν αὐτὴ πρὸς τὸν Ὀλοφέρνην, καὶ τῇ σοφίᾳ αὐτῆς ἀπατήσασα αὐτὸν, τῇ τρίτῃ ἡμέρᾳ ἀπεκεφάλισεν αὐτὸν [τῇ τρίτῃ ἡμέρᾳ], ἀγνοούντων στρατιωτῶν αὐτοῦ, καὶ οὕτω λοιπὸν ἀπὸ τοῦ τείχους οἱ πολῖται ἀφάψαντες τὴν κεφαλὴν Ὀλοφέρνου, τοῖς αὐτοῦ στρατηγοῖς ὑπέδειξαν. Ἐντεῦθεν οἱ γὰρ Ἀσσύριοι ἔφυγον, οἱ δὲ υἱοὶ Ἰσραὴλ πανταχόθεν συνδραμόντες κατέκοψαν τοὺς Ἀσσυρίους. Σωθέντες δὲ καὶ σκυλεύσαντες τοὺς πολεμίους, δεδώκασι τῇ Ἰουδὶθ πάντα τὰ τοῦ Ὀλοφέρνου. Αὐτὴ δὲ Ἰουδὶθἀπελθοῦσα εἰς Ἱερουσαλὴμ ἀνέθηκε πάντα τῷ Κυρίῳ, καὶ ἐπιστρέψασα εἰς τὸν οἶκον αὐτῆς, τὴν αὐτὴν εἶχε ἄσκησιν, καὶ διέμεινεν ἕως θανάτου χήρα, μηδενὸς αὐτὴν ἰσχύοντος πεῖσαι πρὸς γάμον ἐλθεῖν. Ἀπέθανε δὲ ζήσασα καλῶς ἐν τῇ χηρείᾳ αὐτῆς ἐτῶν ρεʹ. Καὶ ἐν τούτοις τέλος ἔχει τὸ βιβλίον. Ἰὼβ βιβλίον. Ἰὼβ καλεῖται τὸ βιβλίον, ἐπειδὴ τὴν κατ' αὐτὸν ἱστορίαν περιέχει, πῶς τε πέπονθε πειρασθεὶς ὑπὸ τοῦ διαβόλου, καὶ νικήσας αὐτὸν ἐν τῷ ὑπομεῖναι εὐσεβῶς τὰς ἐπενεχθείσας αὐτῷ πληγάς· καὶ διπλᾶ πάντα ἀπέλαβε, καὶ γέγονεν ἐνδοξότερος ὑπὲρ ὃ ἦν. Πέπονθε δὲ ἐτῶν ὢν οʹ, ἐπέζησε δὲ μετὰ τὰς πληγὰς ἔτη ροʹ, ὡς εἶναι τὰ πάντα τῆς ζωῆς αὐτοῦ ἔτη σμʹ. Γέγονε δὲ Ἰὼβ πρὸ Μωϋσέως· ἀπὸ γὰρ Ἀβραὰμπέμπτος ἦν, ἔγγονος Ἡσαῦ.","english":"Now when the people had grown faint from thirst, and the rulers were about to surrender the city, Judith cast off the garments of her widowhood (for she was mourning her husband and had been fasting continually), adorned herself like a bride, and after much entreaty that they should not surrender the city for five days, she went out herself to Holofernes, and having deceived him by her wisdom, on the third day she beheaded him, while his soldiers knew nothing of it; and thus thereafter the citizens, having hung the head of Holofernes from the wall, showed it to his generals. From there the Assyrians fled, and the sons of Israel, running together from every side, cut down the Assyrians. And having been saved and having despoiled the enemies, they gave to Judith all the things of Holofernes. But Judith herself, having gone away to Jerusalem, dedicated all things to the Lord, and having returned to her own house, she kept the same discipline, and remained a widow until death, no one being able to persuade her to enter into marriage. And she died, having lived well in her widowhood for 105 years. And in these things the book has its end. The book of Job. The book is called Job, since it contains the history concerning him, both how he suffered when tempted by the devil, and how he conquered him by enduring piously the blows brought upon him; and he received back all things double, and became more glorious than he was. And he suffered being 70 years old, and he lived on after the blows 170 years, so that all the years of his life were 240. And Job was before Moses; for he was a fifth from Abraham, a descendant of Esau.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":96,"ref":"p96","source":"Διὰ δὲ τὴν γενομένην κατ' αὐτοῦ πληγὴν ἦλθον πρὸς αὐτὸν φίλοι παρακαλεῖν αὐτὸν, καὶ τοσοῦτον φιλονείκως καὶ ἀνηλεῶς πρὸς αὐτὸν διετέθησαν τοῖς λόγοις, ὥστε καὶ ἁμαρτίαν αὐτοῖς τὸ πρᾶγμα λογισθῆναι. Ὁ δὲ Ἰὼβ παρεκάλεσε τὸν Θεὸν ὑπὲρ αὐτῶν, καὶ συνεχωρήθη αὐτοῖς. Εἰσὶν οὖν τῷ Ἰὼβ διάλογοι πρὸς τοὺς φίλους ηʹ· τοῦ Ἐλιφὰζ πρὸς αὐτὸν τρεῖς· τοῦ Σωφὰρ πρὸς αὐτὸν δύο· καὶ τοῦ Βαλδὰδ τρεῖς. Ἔτι δὲ καὶ τοῦ Ἐλιοὺζ τοῦ Βαραχιὴλ τοῦ Βουζίτου. Καὶ λοιπὸν ὁ Κύριος χρηματίζει τῷ Ἰὼβ διὰ λαίλαπος καὶ νεφέλης. Ἀποκρίνεται δὲ καὶ Ἰὼβ τῷ Κυρίῳ διὰ λόγων δύο. Καὶ τοῦτο τέλος ἔχει τὸ βιβλίον. Ἔστι δὲ ὁ σκοπὸς αὐτοῦ ἅπας πρὸς ὑπομονὴν ἐκκαλούμενος τοὺς ἐν πειρασμοῖς περιπίπτοντας, κἂν πάνυ ἐπ' εὐσεβείᾳ μεμαρτύρηνται, καὶ μὴ σκανδαλίζεσθαι, ἀλλ' ἐπιφωνεῖν· Ὁ Κύριος ἔδωκε, ὁ Κύριος ἀφείλετο· ὡς τῷ Κυρίῳ\n\nἔδοξεν, οὕτω καὶ ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος· ἔτι καὶ τὸ, Γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ· καὶ ἐντεῦθεν λοιπὸν μανθάνειν πόση τῆς ὑπομονῆς ἡ ὠφέλεια· καὶ γὰρ ἐντεῦθεν κἀκεῖ τὴν μισθαποδοσίαν λήψονται ὡς Ἰώβ. Ἔτι δὲ καὶ ἀναδείξῃ ὁ Θεὸς ἀπείραστος κακῶν, πειράζει δὲ οὐδένα· παραχωροῦντος δὲ τοῦ Θεοῦ πειρασμοὶ τοῖς ἀνθρώποις ὑπὸ δαιμόνων ἐπέρχονται, διὰ τὴν ἑκάστου δοκιμὴν καὶ τελείωσιν. Φασὶ δὲ Σολομῶντα συντεταχέναι καὶ τοῦτο τὸ βιβλίον, εἰ μὴ ἄρα Μωϋσέως ἐστὶ σύγγραμμα. Ἡ μὲν περιοχὴ τοῦ βιβλίου τοῦτον ἔχει τὸν τρόπον. Ἡ δὲ ἀνακεφαλαίωσίς ἐστιν ἐν τούτοις. Ἐν προοιμίοις μὲν, ὡς ἦν Ἰὼβ οἰκῶν ἐν χώρᾳ τῇ Αὐσίτιδι·","english":"But because of the blow that had come upon him, friends came to him to comfort him, and they conducted themselves toward him with such contentiousness and mercilessness in their words that the matter was reckoned to them even as sin. And Job prayed to God on their behalf, and they were forgiven. There are, then, for Job nine dialogues with his friends: three of Eliphaz with him, two of Zophar with him, and three of Bildad. And further also of Elihu the son of Barachel the Buzite. And thereafter the Lord speaks to Job through a whirlwind and a cloud. And Job also answers the Lord in two speeches. And this is the end of the book. Its whole purpose is to summon to endurance those who fall into temptations, even if they have been greatly attested in piety, and not to be scandalized, but to cry out: The Lord gave, the Lord took away; as it seemed good to the Lord, so it came to pass; may the name of the Lord be blessed from now and forever; and also: Naked I came out from my mother's womb, and naked I shall depart there; and from this to learn henceforth how great is the benefit of endurance; for from this they will receive their reward both here and there, as Job did. And further, God shows himself untempted by evils, and he tempts no one; but when God permits, temptations come upon men from demons, for the testing and perfection of each. They say that Solomon composed this book as well, unless perhaps it is a writing of Moses. The content of the book is of this kind. And the summary is in these things. In the prefaces, how Job was dwelling in the land of Ausitis;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"εἶτα μαρτυρία τῆς Γραφῆς περὶ τῆς ἀγαθῆς αὐτοῦ πολιτείας· καὶ ὅτι ἦσαν οἱ υἱοὶ αὐτῷ ζʹ, καὶ θυγατέρες ʹ· καὶ περὶ ἀριθμοῦ τῶν κτηνῶν αὐτοῦ. Καὶ ὅτι πορευόμενοι οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους, ἐποίουν πότον καθ' ἑκάστην ἡμέραν σὺν ταῖς τρισὶν ἀδελφαῖς αὐτῶν. Καὶ ἐπέστελλε Ἰὼβ καὶ ἐκαθάριζε τοὺς υἱοὺς αὐτοῦ, προσφέρων περὶ αὐτῶν θυσίαν τῷ Κυρίῳ. Πρώτη μαρτυρία τοῦ Κυρίου περὶ τοῦ Ἰὼβ πρὸς τὸν διάβολον, πρώτη φθονολογία τοῦ διαβόλου περὶ Ἰὼβ πρὸς τὸν Κύριον. Ἔδωκεν ἐξου σίαν ὁ Κύριος τῷ διαβόλῳ, πάντα ὅσα ἦν τῷ Ἰὼβ, ἐκτὸς αὐτοῦ μόνου. Πρῶτον εὐαγγελίζεται ὁ διάβολος τῷ Ἰὼβ περὶ τῆς αἰχμαλωσίας τῶν ἵππων καὶ τῶν ὄνων, καὶ τοῦ παταγμοῦ τῶν παίδων. Περὶ τοῦ δευτέρου ἀγγέλου, ὃς εἶπε πρὸς Ἰώβ· Ἐμπεπύρισταί σου τὰ πρόβατα, καὶ οἱ ποιμαίνοντες αὐτά. Περὶ τοῦ τρίτου ἀγγέλου, ὃς εἶπε πρὸς Ἰὼβ περὶ τῆς αἰχμαλωσίας τῶν καμήλων καὶ τοῦ παταγμοῦ τῶν παίδων. Τέταρτος ἄγγελος ἔρχεται πρὸς αὐτὸν, ὅτι Συνεπτώθη ἡ οἰκία, καὶ ἐθανατώθησαν πάντες οἱ υἱοί σου. Ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ, οὐδὲ ἥμαρτε Ἰὼβ ἐναντίον Κυρίου. Καὶ δευτέρα μαρτυρία τοῦ Κυρίου πρὸς τὸν διάβολον, ἐγκωμιάζουσα τὸν Ἰὼβ, καὶ δευτέρα φθονολογία τοῦ διαβόλου περὶ Ἰὼβ πρὸς τὸν Κύριον. Καὶ ὡς ἀπέδοτο Κύριος τὸν Ἰὼβ, φυλαττομένης τῆς ψυχῆς. Ἐξελθὼν δὲ ὁ διάβολος ἔπαισε τὸν Ἰὼβ ἀπὸ ποδῶν ἕως κεφαλῆς. Καὶ καθίσας Ἰὼβ ἐπὶ τῆς κοπρίας ἔξεε τὸν ἰχῶρα. Ἐντέλλεται τῷ Ἰὼβ ἡ γυνὴ αὐτοῦ εἰπεῖν εἰς Κύριον, καὶ τελευτῆσαι· καὶ ἐπιτιμᾷ αὐτῇ.","english":"Then comes the testimony of Scripture concerning his good conduct; and that he had seven sons and three daughters; and concerning the number of his livestock. And that his sons, going to one another, held a feast each day together with their three sisters. And Job would send and purify his sons, offering sacrifice on their behalf to the Lord. The first testimony of the Lord concerning Job to the devil; the first envy-speaking of the devil concerning Job to the Lord. The Lord gave authority to the devil over all that Job had, except him alone. First the devil brings Job the evil tidings of the capture of the horses and the donkeys, and the slaughter of the servants. Concerning the second messenger, who said to Job: Your sheep have been burned up, and those who shepherd them. Concerning the third messenger, who said to Job concerning the capture of the camels and the slaughter of the servants. A fourth messenger comes to him, that the house has fallen in, and all your sons have been put to death. In all these things that befell him, Job did not sin before the Lord. And the second testimony of the Lord to the devil, praising Job; and the second envy-speaking of the devil concerning Job to the Lord. And how the Lord delivered up Job, while his soul was preserved. And the devil went out and struck Job from foot to head. And Job, sitting on the dung-heap, scraped off his discharge. His wife commands Job to speak against the Lord and to die; and he rebukes her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Ἤκουσαν οἱ τρεῖς φίλοι τοῦ Ἰὼβ, Ἐλιφὰζ ὁ Θαιμανιτῶν βασιλεὺς, Βαλδὰδ ὁ Σαυχέων τύραννος, Σωφὰρ ὁ Μηναίων βασιλεὺς πάντα τὰ ἐπελθόντα αὐτῷ. Καὶ παρεγένοντο πρὸς αὐτὸν ἕκαστος ἐκ τῆς ἰδίας χώρας, τοῦ ἐπισκέψασθαι αὐτὸν, καὶ ἐπιγνόντες αὐτὸν, διέῤῥηξεν ἕκαστος τὴν στολὴν αὐτοῦ ἐπὶ τῷ πάθει. Μετὰ δὲ τὴν πληγὴν πρῶτον ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ, καὶ κατηράσατο τὴν ἡμέραν καὶ τὴν νύκτα ἐν ᾗ ἐγεννήθη. Περὶ τοῦ, Ὥσπερ θεράπων δεδοικὼς τὸν κύριον, οὕτω δέδοται τοῖς ἐν πικρίᾳ φῶς, οἳ ἱμείρονται τοῦ θανάτου, καὶ οὐ τυγχάνουσι. Θάνατος γὰρ ἀνδρὶ ἀνάπαυσις. Ὑπολαβὼν πρῶτος Ἐλιφὰζ ὁ Θαιμανίτης λέγει πρὸς Ἰώβ· Μνήσθητι τίς καθαρὸς ὢν ἀπώλετο, ἢ πότε ἀληθινοὶ ὁλόῤῥιζοι ἀπώλοντο. Ὅτι γαυρίαμα δρακόντων ἐσβέσθη· μυρμηκολέων δὲ ὤλετο παρὰ τὸ μὴ ἔχειν βοράν· σκύμνοι λεόντων ἔλιπον ἀλλήλους. Ὡς οὐκ ἔστι βροτὸς καθαρὸς ἐναντίον Κυρίου, καὶ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ. Οἱ ἄφρονες, φησὶ, κἂν ῥίζας βάλωσιν, εὐθέως βρωθήσεται ἡ δίαιτα αὐτῶν, διότι ἃ ἐκεῖνοι συνήγαγον, δίκαιοι ἔδονται. Ἄνθρωπος, φησὶ, γεννᾶται κόπῳ, καὶ νεοσσοὶ γυπῶν ὑψηλὰ πέτονται. Καταλαμβάνει δὲ Κύριος τοὺς σοφοὺς ἐν φρονήσει αὐτῶν, καὶ τὰς βουλὰς τῶν πολυπλόκων ἐξιστᾷ. Τὸν ἀθῷον ἐξ ἀναγκῶν ἐξελεῖται Κύριος, καὶ ἐν τῷ ἑβδόμῳ οὐ μὴ ἅψεται αὐτοῦ κακόν. Σὺ δὲ γνῶθι σεαυτὸν, εἴ τι ἔπραξας. Πρώτη πρὸς Ἐλιφὰζ τοῦ Ἰὼβ ἀντίλεξις· περὶ τοῦ, Εἰ γάρ τις ἱστῶν στήσαι μου τὴν ὀργὴν, τὰς δὲ ὀδύνας μου ἄραι ἐν ζυγῷ ὁμοθυμαδὸν, καὶ δὴ ἄμμου παραλίας βαρύτερα ἔσται. Περὶ τοῦ, Μὴ γὰρ διακενῆς κεκράξεται ὄνος ἄγριος, ἀλλ' ἢ τὰ σιτία ζητῶν;","english":"Job's three friends heard—Eliphaz the king of the Temanites, Baldad the tyrant of the Sauchites, Sophar the king of the Minaei—of all that had befallen him. And they came to him, each from his own country, to visit him; and when they recognized him, each tore his robe because of his suffering. And after the blow, Job first opened his mouth and cursed the day and the night on which he was born. Concerning the passage, \"As a servant who fears his lord, so light is given to those in bitterness, who long for death and do not obtain it. For death is rest to a man.\" Eliphaz the Temanite, taking up the word first, says to Job: \"Remember, who being pure ever perished, or when were the truthful utterly destroyed? For the pride of dragons was quenched, and the lion-ant perished for lack of food; the cubs of lions left one another. How there is no mortal pure before the Lord, and no man blameless in his works.\" The foolish, he says, even if they strike roots, their dwelling is straightway devoured, because what they gathered, the righteous shall eat. Man, he says, is born to toil, and the young of vultures fly on high. But the Lord catches the wise in their own prudence, and confounds the counsels of the wily. The innocent the Lord will deliver from necessities, and in the seventh no evil shall touch him. But know yourself, if you have done anything. Job's first reply to Eliphaz: concerning the passage, \"For if one setting a weight would set my wrath, and take up my pains in a balance together, then indeed they would be heavier than the sand of the shore.\" Concerning the passage, \"For shall the wild ass cry out in vain, unless it is seeking food?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Εἰ δὲ καὶ ῥήξει φωνὴν (βοῦς) ἐπὶ φάτνης ἔχων τὰ βρώματα; Μὴ ἰσχὺς λίθων καὶ ἰσχύς μου; αἱ σάρκες μού εἰσι χάλκεαι; Ὅτι, Ὥσπερ πειρατήριόν ἐστιν ὁ βίος ἀνθρώπου ἐπὶ τῆς\n\nγῆς, καὶ ὥσπερ μισθίου αὐθημερινοῦ ἡ ζωὴ αὐτοῦ. ὅτι, Εἰ ἐγὼ ἥμαρτον, τί δυνήσομαι πρᾶξαι; Ὅτι, Ἐπιστάμενος τὸν νοῦν τῶν ἀνθρώπων, διατί ἔθου με κατεντευκτήν; Μετὰ δὲ Ἐλιφὰζ δεύτερος ὑπολαβὼν Βαλδὰδ ὁ Σαυχεώτης λέγει πρὸς Ἰώβ· Μέχρι τίνος λαλήσεις; Πνεῦμα πολυῤῥῆμον ἐν τῷ στόματί σου. Μὴ ὁ Κύριος ἀδικήσει κρίνων; ἢ ὁ τὰ πάντα ποιήσας οὐ παρέξει τὸ δίκαιον; Περὶ τοῦ, Ὥσπερ οὐ θάλλει πάπυρος ἄνευ ὕδατος, ἢ ὑψοῦται βούτομος ἄνευ πότου· ἔτι γὰρ ὢν ἐπὶ ῥίζαν, οὐ μὴ θερισθῇ. Πρὸ τοῦ γὰρ πεσεῖν πᾶσαν βοτάνην ξηρανθήσεται· οὕτως ἔσται τὰ ἔσχατα πάντα τῶν ἐπιλανθανομένων τοῦ Θεοῦ. Πρώτη τοῦ Ἰὼβ πρὸς Βαλδὰδ ἀντίλεξις· ὅτι, Ἐπ' ἀληθείας οἶδα, ὅτι οὕτως ἐστί· πῶς γὰρ ἔσται δίκαιος [βροτὸς] παρὰ Κυρίῳ; Περὶ τοῦ, Ὁ τανύσας τὸν οὐρανὸν μόνος, καὶ περιπατῶν ἐπὶ θαλάσσης ὡς ἐπ' ἐδάφους, ποιῶν Πλειάδα καὶ Ἕσπερον. Τίς κρίματος Θεοῦ ἀντιστήσεται; Ἐάν τε γὰρ ὦ δίκαιος, τὸ στόμα μου ἀσεβήσει· κἄν τε ὦ ἄμεμπτος, σκολιὸς ἀποβήσομαι. Περὶ τοῦ· Ὁ βίος μού ἐστιν ἐλαφρότερος δρομέως. Εἰ καὶ ἐστὶ ναυσὶν ἴχνος ὁδοῦ, ἢ ἀετοῦ πετομένου ζητοῦντος βοράν; Μνήσθητι, ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις. Ἢ οὐχ ὥσπερ γάλα με ἤμελξας, καὶ τὰ ἑξῆς. Ὥσπερ ἐγινόμην οὐκ ὤν. Διατί ἐκ γαστρὸς εἰς μνῆμα οὐκ ἀπηλλάγην; ὅτι [σιξ].","english":"Will the ox bellow over its manger when it has its food? Is not the strength of stones my strength, and are my flesh of bronze? For, as a pirate's life is the life of man upon the earth, and as a hired servant's for a day is his life. For, if I have sinned, what shall I be able to do? For, knowing the mind of men, why have you set me as a target? Then after Eliphaz, Baldad the Sauchite, taking up the second reply, says to Job: How long will you speak? A spirit of many words is in your mouth. Will the Lord do injustice in judging? Or will he who made all things not bring forth justice? Concerning this: As the papyrus does not flourish without water, nor is the rush exalted without drink; for while it is still on its root, it shall not be cut down. For before it falls, every herb shall be dried up; so shall be the last end of all who forget God. The first reply of Job to Baldad: that, In truth I know that it is so; for how shall a mortal be just before the Lord? Concerning this: He who stretched out the heaven alone, and walks upon the sea as upon dry ground, making the Pleiad and the Evening Star. Who shall withstand the judgment of God? For if I be righteous, my mouth will speak impiously; and if I be blameless, I shall turn out crooked. Concerning this: My life is lighter than a runner. Is there even a track of a path for ships, or of an eagle flying seeking prey? Remember that you molded me as clay, and you turn me back to earth again. Or did you not milk me out like milk, and the rest? As though I were becoming what I was not. Why was I not delivered from the womb to the grave? For [six].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":100,"ref":"p100","source":"Μετὰ Ἐλιφὰζ Βαλδὰδ, μετὰ Βαλδὰδ Σωφὰρ ὁ Μηναῖος κατὰ τὴν οἰκείαν τάξιν, ὥσθ' ἕκαστον αὐτῶν περιμένειν τὰ κρείττονα λέγειν πρὸς τὸν Ἰώβ. Ὁ τὰ πολλὰ λέγων, καὶ ἀντακούσεται. Περὶ τοῦ· ὅτι Ἀναλάμψει σου τὸ πρόσωπον ὥσπερ ὕδωρ καθαρόν. Ἐκδύσῃ δὲ ῥύπον, καὶ οὐ φοβηθήσῃ, καὶ τὸν κόπον ἐπιλήσῃ ὥσπερ κῦμα παρελθόν. Ἡ γὰρ εὐχή σου ὡς ἑωσφόρος. Πρώτη τοῦ Ἰὼβ πρὸς Σωφὰρ ἀντίλεξις· ὅτι, Ὑμεῖς μόνοι ἐστὲ ἄνθρωποι, ἢ μεθ' ὑμῶν τελευτήσει σοφία; Κἀμοὶ μὲν καρδία καθ' ὑμᾶς ἔσται. Περὶ τοῦ, Τίς οὐκ ἔγνω ἐν πᾶσι τούτοις, ὅτι χεὶρ Κυρίου ἐποίησε ταῦτα; Ὅτι ἐν τῇ χειρὶ αὐτοῦ ψυχὴ πάντων τῶν ζώντων, καὶ πνεῦμα παντὸς ἀνθρώπου. Ἐὰν, φησὶ, τὸ ὕδωρ κωλύσῃ, ξηρανεῖ τὴν γῆν· ἐὰν δὲ ἐπαφῇ, ἀπώλεσεν αὐτὴν καταστρέψας. Περὶ τοῦ, Τίς καθαρὸς ἔσται ἀπὸ ῥύπου; Ἀλλ' οὐθεὶς, ἐὰν κἂν μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς. Καὶ, Δένδρῳ ἐστὶν ἐλπίς· ἐὰν μὲν ἐκκοπῇ, καὶ πάλιν ἀνθήσει, καὶ ὁ ῥάδαμνος αὐτοῦ οὐ μὴ ἐκλίπῃ. Ἀνὴρ δὲ τελευτήσας ᾤχετο· πεσὼν δὲ βροτὸς, οὐκέτι ἔνι. Δευτέρα ἀρχὴ πάλιν. Ἐλιφὰζ πρὸς Ἰώβ· ὅτι, Πότερον σοφὸς ἀπόκρισιν δώσει συνέσεως πνεῦμα; Ἐλέγξαι σε γὰρ τὸ στόμα σου, καὶ μὴ ἐγώ. Περὶ τοῦ, Τίς γὰρ ὢν βροτὸς, ἔσται ἄμεμπτος; ἢ ἔσται δίκαιος γεννητὸς γυναικός; Δευτέρα ἀντίλεξις Ἰὼβ πρὸς Ἐλιφάζ. Ἀκήκοαγὰρ τοιαῦτα πολλά. Παρακλήτορες γὰρ κακῶν πάντες. Ἰδοὺ ἐν οὐρανοῖς ὁ μάρτυς μου· ὁ δὲ συνίστωρ μου ἐν ὑψίστοις. Εἴη δὲ ἔλεγχος ἀνδρὶ ἐναντίον Κυρίου. Περὶ τοῦ, Τὴν νύκτα εἰς ἡμέραν τέθεικε. Ἐὰν γὰρ ὑπομείνω, ᾅδης μου ὁ οἶκος. Θάνατον γὰρ ἐπεκάλεσα πατέρα μου εἶναι, μητέρα δὲ καὶ ἀδελφήν μου σαπρίαν.","english":"After Eliphaz, Bildad; after Bildad, Zophar the Minaean, each in his own order, so that each of them waits to say the stronger things against Job. He who says many things will also hear in return. Concerning the passage: \"Your face will shine like pure water. You will put off filth, and you will not fear, and you will forget your toil like a wave that has passed by. For your prayer is like the morning star.\" The first reply of Job to Zophar: that \"You alone are men, or will wisdom die with you? And a heart like yours will be mine also.\" Concerning the passage: \"Who has not known in all these things that the hand of the Lord has done these things? That in his hand is the soul of all the living, and the spirit of every man.\" If, he says, he holds back the water, he will dry up the earth; but if he lets it loose, he has destroyed it, overturning it. Concerning the passage: \"Who will be clean from filth? But no one, even if his life on earth be but one day.\" And, \"There is hope for a tree: if it be cut down, it will flourish again, and its branch will not fail. But a man, having died, is gone; and a mortal, having fallen, is no more.\" A second beginning again. Eliphaz to Job: that \"Will a wise man give an answer, and a spirit of understanding? For your mouth will convict you, and not I.\" Concerning the passage: \"For who, being a mortal, will be blameless? Or will one born of a woman be righteous?\" The second reply of Job to Eliphaz. \"For I have heard many such things. For all are comforters of evils. Behold, my witness is in the heavens, and my consort is in the highest places. And let there be reproof for a man before the Lord.\" Concerning the passage: \"He has made the night into day. For if I endure, Hades is my house. For I have called death my father, and rottenness my mother and my sister.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Δεύτερος δὲ πάλιν ὑπολαβὼν Βαλδὰδ, λέγει πρὸς Ἰώβ· Μέχρι τίνος οὐ παύσῃ; Τί γὰρ, ἐὰν σὺ ἀποθάνῃς, ἀοίκητος ἡ ὑπ' οὐρανόν; Δευτέρα Ἰὼβ πρὸς Βαλδάδ· Ἕως τίνος ἔγκοπον ποιήσετε τὴν ψυχήν μου, καὶ καθαιρεῖτέ με λογισμοῖς; καταλαλεῖτέ μου οὐκ αἰσχυνόμενοι; Περὶ τοῦ, Τὴν δόξαν μου ἐξ ἐμοῦ ἐξεῖλε, ἀφεῖλε δὲ στέφανον ἀπὸ κεφαλῆς μου, ἐξέκοψε δὲ ὥσπερ δένδρον τὴν ἐλπίδα μου. Περὶ τοῦ, ὅτι Ἀπ' ἐμοῦ ἀδελφοί μου ἀπέστησαν, ἔγνωσαν ἀλλοτρίους ἢ ἐμέ· φίλοι δέ μου ἀνελεήμονες γεγόνασι. Θεράποντά μου ἐκάλεσα, καὶ οὐχ ὑπήκουσε· καὶ ἱκέτευον τὴν γυναῖκά μου, καὶ οὐ προσέσχε· προσεκαλούμην δὲ υἱοὺς παλλακίδων μου, εἰς τὸν αἰῶνα δὲ ἀπεποιήσαντό με. Ἐλεήσατέ με, ἐλεήσατε, ὦ φίλοι. Διατί με διώκετε, ὥσπερ ὁ Κύριος; Τίς γὰρ ἂν δοίη γραφῆναι τὰ ῥήματά μου; Παρὰ Κυρίου ταῦτά μοι συνετελέσθη. Ὁ γὰρ ὀφθαλμός μου ἑώρακε καὶ οὐκ ἄλλος. Ῥίζαν λόγου εὑρήσομεν ἐν αὐτῷ. Εὐλαβήθητε καὶ ὑμεῖς ἀπὸ ἐπικαλύμματος. Δεύτερον πάλιν ὑπολαβὼν Σωφὰρ λέγει πρὸς Ἰώβ· Οὐχ οὕτως ὑπελάμβανον ἀντερεῖν σε ταῦτα. Περὶ τοῦ, Εὐφροσύνη ἀσεβῶν πτῶμα ἐξαίσιον· χαρμονὴ δὲ παρανόμων ἀπώλεια. Ὅτε δὲ δοκεῖ","english":"Then again Bildad, taking up the reply, says to Job: How long will you not cease? For what if you die—will that which is under heaven be uninhabited? The second reply of Job to Bildad: Until when will you make my soul weary, and cast me down with reasonings? You speak against me and are not ashamed? Concerning the passage, \"He has taken away my glory from me, and has removed the crown from my head, and has cut off my hope like a tree.\" Concerning the passage, that \"My brothers have stood apart from me, they have known strangers rather than me; and my friends have become merciless. I called my servant, and he did not obey; and I entreated my wife, and she did not attend; and I summoned the sons of my concubines, and they rejected me forever. Have mercy on me, have mercy, O friends. Why do you pursue me, as the Lord does? For who would grant that my words be written? These things have been accomplished for me by the Lord. For my eye has seen, and no other. We shall find a root of a word in him. Be reverent, you also, from a covering.\" A second time again Zophar, taking up the reply, says to Job: I did not suppose that you would contradict these things in this way. Concerning the passage, \"The downfall of the ungodly is an extraordinary gladness; and the joy of the lawless is destruction.\" But when it seems","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"ἤδη ἐστηρίχθαι, τότε εἰς τέλος ἀπολεῖται. Περὶ τοῦ, Ὀστᾶ αὐτοῦ ἀνεπλήσθησαν νεότητος αὐτοῦ. Καὶ ὅτι, Ἂν γλυκανθῇ ἐν τῷ στόματι αὐτοῦ κακία, κρύψει αὐτὴν ὑπὸ τὴν γλῶσσαν αὐτοῦ. Ὥσπερ χολὴ ἀσπίδος ἐν γαστρὶ αὐτῆς, οὕτω πλοῦτος ἐξ ἀδίκων συναγόμενος ἐξεμεθήσεται. Ὅτι, Εἰς κενὰ καὶ μάταια ἐκοπίασε, συνάγων πλοῦτον ἐξ οὗ οὐ γεύσεται. Ὅτι, Πολλῶν ἀδυνάτων οἴκους ἔθλασε. Τρῶσαι αὐτὸν, φησὶ, τόξον χάλκειον, καὶ διεξέλθοι διὰ στόματος αὐτοῦ βέλος. Ἄστρα δὲ ἐν διαίταις αὐτοῦ περιπατήσουσιν. Αὕτη γὰρ ἡ μερὶς ἀνθρώπου ἀσεβοῦς παρὰ Κυρίου. Δευτέρα τοῦ Ἰὼβ πρὸς Σωφὰρ ἀντίλεξις· Ἀκούσατε, ἀκούσατέ μου τῶν λόγων, ἵνα ᾖ μὴ παρ' ὑμῶν παράκλησις. Τί γάρ; μὴ ἀνθρώπῳ μου ἡ ἔλεγξις; Διὰ τί γὰρ ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ καὶ εὐθηνίᾳ; Διεσώθη δὲ αὐτῶν ἐν γαστρὶ ἔχουσα. Ὅπου Λέγει ὁ ἀσεβὴς τῷ Κυρίῳ· Ἀπόστηθι ἀπ' ἐμοῦ, ὁδούς σου εἰδέναι οὐ βούλομαι. Τί ἱκανὸς ὅτι δουλεύσομαι αὐτῷ; Πότερον οὐχὶ ὁ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην; Αὐτὸς δὲ πόνους διακρίνει. Ὥστε οἶδα ὑμᾶς, ὅτι τόλμῃ ἔγκεισθέ μοι. Καὶ περὶ τοῦ, Ποῦ ἐστιν οἶκος ἀρχόντων; Εἰς ἡμέραν ἀπωλείας κουφίζεται ὁ πονηρός· καὶ ὀπίσω αὐτοῦ πᾶς ἄνθρωπος ἀπελεύσεται. Τρίτος πάλιν ὑπολαβὼν Ἐλιφὰζ λέγει· Πότερον οὐχὶ ὁ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην; Τί γὰρ μέλει τῷ Κυρίῳ, ἐὰν σὺ ἦσθα τοῖς ἔργοις ἄμεμπτος; Ἐνταῦθα λέγει Ἐλιφὰζ πρὸς Ἰὼβ, ὅτι Χήρας ἐξαπέστειλας κενὰς, ὀρφανοὺς δὲ ἐκάκωσας. Καὶ εἶπας, Τί ἔγνω ὁ ἰσχυρός; Οἱ λέγοντες, Τί ποιήσει ἡμῖν Κύριος; καὶ τί ἐπάξεται ἡμῖν ὁ πάντων κρατῶν;","english":"...has already been firmly established, then it will be utterly destroyed. Concerning the passage, His bones were filled with his youth. And that, If wickedness is made sweet in his mouth, he will hide it under his tongue. Like the gall of an asp in its belly, so wealth gathered from unjust means will be vomited out. That, He labored for empty and vain things, gathering wealth of which he will not taste. That, He crushed the houses of many helpless people. A bronze bow, he says, shall wound him, and an arrow shall pass through his mouth. And stars shall walk in his dwellings. For this is the portion of an ungodly man from the Lord. The second reply of Job to Zophar: Hear, hear my words, that there may be no consolation from you. For what? Is my rebuke against man? For why do the ungodly live, and have grown old in wealth and prosperity? And one of them was preserved, being with child. Where the ungodly says to the Lord: Depart from me, I do not wish to know your ways. What is the Almighty, that I should serve him? Is it not the Lord who teaches understanding and knowledge? And he himself distinguishes labors. So I know you, that you press upon me with boldness. And concerning the passage, Where is the house of rulers? On the day of destruction the wicked is lifted up; and after him every man shall go. Again Eliphaz, taking up the third reply, says: Is it not the Lord who teaches understanding and knowledge? For what does it matter to the Lord if you were blameless in your works? Here Eliphaz says to Job, that You sent widows away empty, and you afflicted orphans. And you said, What does the mighty one know? Those who say, What will the Lord do to us? and what will the ruler of all bring upon us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Περὶ τοῦ, Καθαρὸν ἀποδώσει σε Κύριος ὥσπερ ἄργυρον πεπυρωμένον. Ἀνάβλεψον εἰς τὸν οὐρανὸν ἱλαρῶς. Εὐξαμένου δέ σου πρὸς αὐτὸν, εἰσακούσεταί σου, καὶ διασωθήσῃ ἐν καθαραῖς χερσί σου. Τρίτη τοῦ Ἰὼβ ἀντίλεξις πρὸς Ἐλιφάζ. Καὶ δὴ οἶδα, ὅτι χειρός μου ἡ ἐλεημοσύνη μού ἐστι, καὶ ἡ χεὶρ αὐτοῦ βαρεῖα γέγονε ἐπ' ἐμῷ στεναγμῷ. Εἰ ἐν πολλῇ ἰσχύϊ ἐπελεύσεταί μοι σκότος. Ἀσεβεῖς ὅρον ὑπερέβησαν, καὶ γυμνοὺς πολλοὺς ἐκοίμισαν ἄνευ ἱματίων. Ἀναφανείη τὰ φυτὰ αὐτῶν ἀπὸ γῆς ξηρά· ἀγκαλίδα γὰρ ὀρφανῶν ἥρπασαν. Τρίτος ὑπολαβὼν Βαλδὰδ λέγει· Ὁ ποιῶν τὴν σύμπασαν ἐν ὑψίστῳ. Μὴ γάρ τις ὑπολάβοι, ὅτι ἐστὶ παρέλκυσις σπείραντι (λ. πειραταῖς). Πῶς δὲ δίκαιος βροτὸς ἔναντι Κυρίου; Ἐὰν δὲ ἄνθρωπος σαπρία, καὶ εἰ υἱὸς ἀνθρώπου σκώληξ; Τρίτη τοῦ Ἰὼβ πρὸς Βαλδὰδ ἀντίλεξις· Τίνι μέλλεις βοηθεῖν; ἢ τίνι ἐπακολουθήσεις; Οὐχ ᾧ μεγίστη δύναμις; Γυμνὸς γὰρ ὁ ᾅδης ἐνώπιον αὐτοῦ. Ὁ κρεμάζων γῆν ἐπ' οὐδενὸς, δεσμεύων ὕδωρ ἐν νεφέλαις αὐτοῦ. Προστάγματι δὲ ἐθανάτωσε δράκοντα ἀποστάτην. Μηκέτι προσθέντος καὶ τοῦ Σωφὰρ τρίτως, ἀλλ' ὑποσιωπησάντων καὶ τῶν μειζόνων δύο, ὡς οὐκέτι λόγον ἐχόντων ἐν στόματι, διὰ τὸ θέσθαι δίκαιον τὸν Ἰὼβ, ἐπισυνάπτει τὸ περὶ αὐτοῦ προοίμιον δεύτερον Ἰώβ· κἀκεῖνοι σιωπήσαντες ἀκούουσιν ὠφελούμενοι. Ζῇ, φησὶ, Κύριος, ὃς οὕτω με κέκρικε, καὶ ὁ παντοκράτωρ μου, ὁ πικράνας μου τὴν ψυχήν· ᾖ μὴν ἔτι τῆς πνοῆς ἐνούσης, πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισὶ, μὴ λαλήσειν μου τὰ χείλη ἀνομίαν. Ἀναγγελῶ ὑμῖν, τί ἐστιν ἐν χειρὶ Κυρίου. Ἰδοὺ δὴ πάντες οἴδατε, ὅτι κενὰ κενοῖς ἐπιβουλεύετε.","english":"Concerning the passage, The Lord will restore you clean as silver that has been purified by fire. Look up to heaven cheerfully. And when you have prayed to him, he will hear you, and you will be saved with clean hands. The third reply of Job to Eliphaz. And indeed I know that my almsgiving is of my own hand, and his hand has become heavy upon my groaning. If in great strength darkness shall come upon me. The impious have overstepped the boundary, and they have laid many naked to sleep without garments. May their plants appear dried up from the earth; for they snatched away the bundle of orphans. Baldad, taking up the third speech, says: He who made the whole universe in the highest. For let no one suppose that there is any delay for the one who sows (variant: for pirates). But how is a mortal man righteous before the Lord? And if man is rottenness, and the son of man a worm? The third reply of Job to Baldad: Whom are you going to help? Or whom will you follow after? Is it not the one who has the greatest power? For Hades is naked before him. He who hangs the earth upon nothing, binding the water in his clouds. And by his command he put to death the apostate dragon. Since Sophar no longer added a third time, but even the two greater ones fell silent, as having no further word in their mouth, because they had set Job as righteous, Job appends the second preface concerning himself; and they, having fallen silent, listen and are benefited. As I live, he says, the Lord who has judged me thus, and my Almighty, who has embittered my soul: surely while breath is still in me, and the divine spirit which remains in my nostrils, my lips shall not speak iniquity. I will announce to you what is in the hand of the Lord. Behold, indeed, you all know that you are plotting empty things against empty things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Αὕτη ἡ μερὶς ἀνθρώπου ἀσεβοῦς παρὰ Κυρίου. Ὅτι ἐὰν πολλοὶ γένωνται οἱ υἱοὶ αὐτοῦ, εἰς σφαγὴν ἔσονται· χήρας δὲ αὐτῶν οὐδεὶς ἐλεήσει. Ἐὰν συνάγῃ ὁ ἀσεβὴς ἴσα γῇ ἀργύριον· τόπος ὅθεν γίνεται; τόπος δὲ χρυσίου ὅθεν διηθεῖται; Σίδηρος μὲν ἐκ γῆς γίνεται, χαλκὸς δὲ ἴσα λίθῳ λατομεῖται. Πᾶν τίμιον, φησὶν, εἶδέ μου ὁ ὀφθαλμός. Ἡ δὲ σοφία αὐτοῦ πόθεν εὑρέθη; Ἄβυσσος εἶπε, Οὐκ ἔστιν ἐν ἐμοί· καὶ θάλασσα εἶπε, Οὐκ ἔστι μετ' ἐμοῦ. Ἕλκυσον σοφίαν ὑπὲρ τὰ ἐσώτατα. Οὐκ ἰσωθήσεται αὐτῇ τοπάζιον Αἰθιοπίας, καὶ χρυσίῳ καθαρῷ οὐ συμβασταχθήσεται. Ὁ Κύριος εὖ συνέστησε αὐτῆς τὴν ὁδόν· αὐτὸς γὰρ τὴν ὑπ' οὐρανὸν πᾶσαν ἐφορᾷ, εἰδὼς τὰ ἐν τῇ γῇ πάντα, ἀνέμων σταθμὸν, ὑδάτων μέτρα. Εἶπεν ἀνθρώπῳ· Ἰδοὺ ἡ θεοσέβειά ἐστι σοφία. Ἀποσιωπησάντων δὲ τῶν τριῶν, προσθεὶς Ἰὼβ ἐν τῷ προοιμίῳ λέγει· Τίς ἄν με θείη κατὰ μῆνα ἔμπροσθεν ἡμερῶν,\n\nὧν με ὁ Θεὸς ἐφύλαξεν; Ὅτε ηὔγει ὁ λύχνος αὐτοῦ ὑπὲρ κεφαλῆς μου, ἐξεπορευόμην ὄρθριος ἐν πόλει, ἐν δὲ πλατείαις ἐτίθετό μου ὁ δίφρος. Διέσωσα γὰρ πτωχὸν ἐκ χειρὸς δυνατῶν. Εὐλογία ἀπολλυμένων ἐπ' ἐμὲ ἐπέλθοι. Ὀφθαλμὸς, φησὶν, ἤμην τυφλῶν, ποῦς δὲ χωλῶν, πατὴρ δὲ ἀδυνάτων. Συνέτριψα δὲ μύλας ἀδίκων, ἐκ δὲ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξέσπασα. Ὥσπερ γῆ διψῶσα προσδεχομένη τὸν ὑετὸν, οὕτως οὗτοι τὴν ἐμὴν λαλιάν. Κατεσκήνουν ὡς βασιλεὺς ἐν μονοζώνοις. Ἀφρόνων υἱοὶ, καὶ ἄτιμοι ὄνομα· νυνὶ δὲ κιθάρα ἐγώ εἰμι αὐτῶν, καὶ ἐμὲ θρύλλημα ἔχουσιν. Ἀπὸ δὲ προσώπου μου οὐκ ἐφείσαντο πτύελον. Ἥγησαι δέ με ἴσα πηλῷ, ἐν γῇ καὶ σποδῷ μου ἡ μερίς. Χειρὶ δὲ κραταιᾷ με ἐμαστίγωσας.","english":"This is the portion of a man who is ungodly, from the Lord. For if his sons become many, they will be for slaughter; and no one will have mercy on their widows. If the ungodly man gathers silver equal to the earth—where is the place from which it comes? And where is the place of gold, from which it is filtered? Iron indeed comes from the earth, and bronze is quarried like stone. Every precious thing, he says, my eye has seen. But his wisdom—from where was it found? The abyss said, It is not in me; and the sea said, It is not with me. Draw wisdom beyond the inmost things. The topaz of Ethiopia will not be made equal to it, and it will not be weighed together with pure gold. The Lord well established its way; for he himself looks upon all things under heaven, knowing all things in the earth, the weight of the winds, the measures of the waters. He said to man: Behold, godliness is wisdom. But when the three had fallen silent, Job, adding in his preface, says: Who would set me according to the month before the days\n\nwhich God guarded for me? When his lamp shone above my head, I went out early in the city, and in the streets my seat was set for me. For I saved the poor man from the hand of the mighty. May the blessing of those who were perishing come upon me. I was, he says, an eye to the blind, and a foot to the lame, and a father to the weak. And I crushed the molars of the unjust, and from the midst of their teeth I snatched away the prey. As a thirsty land receiving the rain, so these received my speech. I dwelt as a king among those girded with a single belt. Sons of fools, and dishonored in name; but now I am their lyre, and they have me as a byword. And from my face they did not spare spittle. You have led me as clay, in earth and ashes is my portion. And with a mighty hand you have scourged me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Ἀδελφὸς, φησὶ, γέγονα Σειρήνων, ἑταῖρος δὲ στρουθῶν. Εἰ ἐξηκολούθησε ἡ καρδία μου γυναικὶ ἀνδρὸς ἑτέρου, ἀρέσαι ἄρα καὶ ἡ γυνή μου ἑτέρῳ. Θυμὸς γὰρ ἀνδρὸς ἀκατάσχετος τοῦ μιᾶναι αὐτοῖς γυναῖκα. Εἰ ὑπερεῖδον γυμνὸν ἀπολλύμενον, καὶ οὐκ ἠμφίασα, ἀπὸ δὲ κουρᾶς ἀμνῶν μου οὐκ ἐθερμάνθησαν οἱ ὦμοι αὐτῶν, ἀποσταίη ἄρα ὁ ὦμός μου ἀπὸ τῆς κλειδός μου. Εἰ γὰρ ἐπιχαρὴς ἐγενόμην πτώματι ἐχθρῶν μου, καὶ εἶπε ἡ καρδία μου, Εὖγε, ἀκοῦσαι ἄρα τὸ οὖς μου τὴν κατάραν μου Εἰ μὴ ῥήξας αὐτὴν ἀπέδωκα, οὐθὲν λαβὼν ἀπὸ χρεωφειλέτου, εἰ ἐπ' ἐμοὶ ἡ γῆ ἐστέναξε, ἀντὶ πυροῦ ἐξέλθοι μοι κνίδη. Τὰ περὶ Ἐλιοὺζ τοῦ Βαραχιὴλ τοῦ Βουζίτου· ὡς ὠργίσθη τῷ Ἰὼβ, ὅτι ἀπέφηνεν ἑαυτὸν δίκαιον ἐναντίον Κυρίου. Ὑπολαβὼν Ἐλιοὺζ ὁ τοῦ Βαραχιὴλ ὁ Βουζίτης, εἶπε· Νεώτερός εἰμι τῷ χρόνῳ· διὸ ἡσύχασα, φοβηθεὶς τοῦ ὑμῖν ἀναγγεῖλαι τὴν ἐμὴν ἐπιστήμην. Ἐξαναστὰς Ἐλιοὺζ ἐν ἀναιδείᾳ καταλέγει τοῦ Ἰὼβ, τῶν τριῶν ἀποσιωπησάντων· Πάλιν λαλήσω· πλήρης γάρ εἰμι ῥήματος. Εἶπε δὲ Ἐλιοὺζ πρὸς Ἰώβ· Πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ Παντοκράτορος ἡ διδάσκουσά με. Ἐὰν δύνῃ, δός μοι ἀπόκρισιν. Ἀποστρέψαι ἄνθρωπον ἐξ ἀδικίας. Ἐφείσατο δὲ τῆς ψυχῆς αὐτοῦ ἀπὸ θανάτου, καὶ μὴ πεσεῖν αὐτὸν ἐν πολέμῳ. Ἤλεγξε δὲ αὐτὸν ἐν μαλακίᾳ ἐπὶ κοίτης. Ἀνανεώσει δὲ αὐτοῦ τὸ σῶμα, ὥσπερ ἀλοιφὴν ἐπὶ τοίχου, τὰ δὲ ὀστᾶ αὐτοῦ ἐμπλήσει μυελοῦ. Τότε, φησὶν, ἀπομέμψεται αὐτὸς ἑαυτῷ λέγων· Οἷα συνετέλουν; Οὐκ ἄξια ἤτασέ με ὧν ἥμαρτον. Ἔτι ἐλάλησεν Ἐλιοὺζ πρὸς Ἰώβ· Ἐνωτίζου, [̓Ιὼβ], καὶ ἄκουέ μου· κώφευσον καὶ λαλήσω. Εἰ ἔστι σοι λόγος, ἀποκρίθητί μοι·","english":"I have become, he says, a brother of sirens, and a companion of sparrows. If my heart followed after another man's wife, then let my wife also please another. For a man's anger is unrestrainable when it comes to defiling their women for them. If I overlooked a naked man perishing and did not clothe him, and if their shoulders were not warmed from the shearing of my lambs, then let my shoulder fall from my collarbone. For if I became glad at the fall of my enemies, and my heart said, Well done, then let my ear hear my own curse. If I did not break it and give it back, taking nothing from the debtor—if the land groaned against me, let nettles come forth for me instead of wheat. The matters concerning Elihu the son of Barachiel the Buzite; how he was angry with Job, because he declared himself righteous before the Lord. Elihu the son of Barachiel the Buzite answered and said: I am younger in time; therefore I kept silent, fearing to declare my knowledge to you. Elihu, rising up in shamelessness, recounts the charges against Job, since the three had fallen silent: I will speak again, for I am full of words. And Elihu said to Job: A divine spirit is what made me, and the breath of the Almighty is what teaches me. If you are able, give me an answer. To turn a man away from unrighteousness. And he spared his soul from death, and that he should not fall in war. And he reproved him gently upon his bed. And he will renew his body, like a plaster upon a wall, and he will fill his bones with marrow. Then, he says, he will himself reproach himself, saying: What sort of things was I accomplishing? He did not reproach me for things worthy of what I sinned. Elihu spoke still further to Job: Give ear, Job, and listen to me; be silent, and I will speak. If you have a word, answer me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":106,"ref":"p106","source":"θέλω γὰρ δικαιολογηθῆναί σοι. Ἔτι προσθεὶς Ἐλιοὺζ τρίτον λέγει· Ἀκούσατέ μου, σοφοὶ, οἱ ἐπιστάμενοι ἐνωτίσασθαι καλόν· ὅτι οὖς λόγους δοκιμάζει. Ἔτι εἶπεν Ἐλιούζ· Τίς ἀνὴρ ὥσπερ Ἰὼβ, πίνων μυκτηρισμὸν ὥσπερ ὕδωρ; οὐχ ἁμαρτὼν, οὐδὲ ἀσεβήσας; [Μή μοι εἴη] καὶ ἔναντι Παντοκράτορος ταράξαι τὸ δίκαιον. Ἀλλ' ἀποδιδοῖ ἀνθρώπῳ καθὰ ποιεῖ ἕκαστος αὐτῶν. Ἀσεβὴς ὁ λέγων βασιλεῖ, Παρανομεῖς παρανομῶν. Καὶ, Ὃς οὐκ ἐπαισχυνθῇ πρόσωπον ἐναντίον μου. Ὅτι Κύριος πάντα ἐφορᾷ, καταλαμβάνων ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός. Ἀνὴρ σοφὸς ἀκήκοέ μου τὸ ῥῆμα· Ἰὼβ δὲ οὐκ ἐν συνέσει ἐλάλησε. Τέταρτον προσθεὶς Ἐλιοὺζ λέγει πρὸς Ἰώβ· Τί τοῦτο ἡγήσω ἐν κρίσει; Σὺ τίς εἶ, ὅτι εἶπας, Δίκαιός εἰμι ἐναντίον Κυρίου; Τὸ πέμπτον προσθεὶς Ἐλιοὺζ τῷ λόγῳ, καὶ οὔτε Ἰὼβ, οὔτε οἱ τρεῖς φίλοι προσποιοῦνται αὐτὸν ὡς ἄθεον. Δῆλον οὖν ἐκ τότε, ὅτι μετενόησαν οἱ τρεῖς. Καὶ λέγει πρὸς Ἰώβ· Μεῖνόν με μικρὸν ἔτι, ἵνα διδάξω σε· ἔτι γὰρ ἐν ἐμοί ἐστι λέγειν. Εἶπεν Ἐλιούζ· Ἐνωτίζου ταῦτα, Ἰώβ. Στῆθι, νουθετοῦ δύναμιν Κυρίου. Μὴ βίβλος ἢ γραμματεύσας σοι παρέστηκε; ἢ ἀπὸ βοῤῥᾶ νέφη χρυσαυγίζοντα; Ἐμφανισθεὶς ὁ Θεὸς δικαιοῖ τὸν Ἰὼβ, καὶ διδάσκων τὸ μυστήριον τοῦ Χριστοῦ, εἶπε πρὸς Ἰώβ· Τίς οὗτος ὁ κρύπτων μου βουλὴν, συνέχων δὲ ῥήματα ἐν καρδίᾳ; Διάλογος Κυρίου, ὅτι Ἔφραξα θάλασσαν πύλαις. Εἶπα δὲ αὐτῇ, Μέχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλ' ἐν σεαυτῇ διατριβήσονταί σου τὰ κύματα. Λόγος Κυρίου, ὅτι Σὺ λαβὼν πηλὸν, ἔπλασας ζῶον; Ἀνοίγονταί σοι φόβῳ πύλαι θανάτου; πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν;","english":"For I wish to be justified before you. Elihu, adding a third time, says: Hear me, you wise, who know how to give ear to what is good; for the ear tests words. Elihu also said: Who is a man like Job, drinking mockery like water? Has he not sinned, nor acted impiously? Far be it from me to pervert justice before the Almighty. But he repays a man according as each of them does. The impious one is he who says to a king, You transgress the law, transgressing. And, Who does not respect a person before me. For the Lord oversees all things, comprehending things unsearchable, both glorious and wondrous, of which there is no number. A wise man has heard my word; but Job has not spoken with understanding. Elihu, adding a fourth time, says to Job: What is this you have considered in judgment? Who are you, that you said, I am righteous before the Lord? Elihu, adding a fifth time to his speech, and neither Job nor the three friends regard him as godless. It is clear, then, from that time, that the three repented. And he says to Job: Wait for me a little while, that I may teach you; for there is still something in me to say. Elihu said: Give ear to these things, Job. Stand, be instructed in the power of the Lord. Has a book or a scribe stood by you? Or clouds from the north gleaming with gold? God, appearing, justifies Job, and teaching the mystery of Christ, said to Job: Who is this that hides my counsel, holding back words in his heart? The dialogue of the Lord, that I shut in the sea with gates. And I said to it, You shall come this far, and you shall not go beyond, but your waves shall spend themselves within you. The word of the Lord, that You, taking clay, formed a living creature? Are the gates of death opened to you by fear? And have the gatekeepers of Hades, seeing you, cowered?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":107,"ref":"p107","source":"Ἔτι, Ἦλθες ἐπὶ θησαυροὺς χιόνος, θησαυροὺς δὲ χαλάζης ἑώρακας; Πόθεν δὲ ἐκπορεύεται πάχνη; τίς δὲ ἡτοίμασε ὑετῷ\n\nλάβρῳ ῥύσιν; Ἔτι, Τίς ἐστιν ὑετοῦ πατήρ; Ἐκ γαστρὸς δὲ τίνος ἐκπορεύσεται κρύσταλλος; Πάχνην δὲ ἐν οὐρανῷ καὶ βώλους δρόσου τίς τέτοκε; Καλέσεις δὲ νέφος φωνῇ, καὶ τρόμῳ ὕδατος λάβρου ἐπακούσεταί σου; Ἀποστελεῖς κεραυνοὺς καὶ πορεύσονται; Τίς δέδωκε γυναιξὶν ὑφάσματος σοφίαν; Ἔτι, Τίς ἡτοίμασε κόρακι βοράν; Νεοσσοὶ γὰρ αὐτοῦ πρὸς Κύριον κεκράγασι πλανώμενοι, τὰ σῖτα ζητοῦντες. Ὅτι, Πτέρυξ πετομένη ἐλάσει, ἐὰν συλλάβῃ ἀσίδα καὶ νῆσσα. Ἀφήσει εἰς γῆν τὰ ὠὰ αὐτῆς. Ὅτε κατεσιώπησε αὐτῇ ὁ Θεὸς σοφίαν, καὶ καταγελάσεται ἵππου. Καὶ, Ἐκ τῆς ἐπιστήμης ἕστηκεν ἱέραξ, γὺψ δὲ ἐπὶ νοσσιᾶς αὐτοῦ καθεσθεὶς αὐλίζεται. Ἔτι ἐλάλησε Κύριος τῷ Ἰώβ· Μὴ κρίσιν μετὰ ἱκανοῦ κρίνῃς; ἐλέγχων δὲ Θεὸν ἀποκριθήσεται αὐτῇ; Ἐλάλησε Ἰὼβ τῷ Κυρίῳ, ὅτι, Ἐγὼ κρίνομαι νουθετούμενος, καὶ ἐλέγχων Κύριον, ἀκούων. Ἐλάλησε Κύριος πρὸς Ἰὼβ ἐκ τοῦ νέφους δεύτερον ἐμφανισθεὶς αὐτῷ· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Ἐρωτήσω δέ σε, σὺ δέ μοι ἀπόκριναι. Λόγος Κυρίου· Ὁμολογήσω ἄρα ὅτι δύναται ἡ δεξιά σου [σῶσαι]. Ἀλλὰ δὴ ἰδοὺ θηρία παρὰ σοὶ χόρτον ἴσα βουσὶν ἐσθίουσιν. Ἡ δὲ δύναμις αὐτῷ ἐπὶ ὀμφαλοῦ γαστρός. Ἔστησεν οὐρὰν ὡς κυπάρισσον. Αἱ πλευραὶ αὐτοῦ, πλευραὶ χάλκειαι· ἡ δὲ ῥάχις αὐτοῦ σίδηρος χυτός. Ὑπὸ δὲ πάντα τὰ δένδρα κοιμᾶται. Ἄξεις δὲ, φησὶ, λέοντα ἐν ἀγκίστρῳ· περιθήσεις δὲ φορβαίαν περὶ τὴν ῥῖνα αὐτοῦ.","english":"Again, Have you come to the treasures of snow, and have you seen the treasures of hail? And from where does the frost come forth? And who has prepared for the rushing rain a channel? Again, Who is the father of rain? And from whose womb will ice come forth? And who has brought forth frost in heaven and clods of dew? And will you call the cloud with your voice, and will it obey you with trembling of rushing water? Will you send lightnings, and will they go? Who has given to women the wisdom of weaving? Again, Who has prepared food for the raven? For his nestlings cry out to the Lord, wandering, seeking their food. That, A flying wing shall drive, if it catches an asida and a duck. She will leave her eggs on the ground. When God has silenced wisdom for her, and she will laugh at a horse. And, From knowledge the hawk has stood, and the vulture, sitting upon its nest, lodges there. Again the Lord spoke to Job: Will you not judge a judgment with the sufficient? And while reproving God, will he answer her? Job spoke to the Lord, that, I am judged while being admonished, and reproving the Lord, while hearing. The Lord spoke to Job from the cloud, appearing to him a second time: Gird your loins like a man. And I will question you, and you answer me. The word of the Lord: I will confess, then, that your right hand is able [to save]. But indeed, behold, the beasts with you eat grass like oxen. And his strength is upon the navel of his belly. He has set up his tail like a cypress. His sides are sides of bronze, and his back is cast iron. And under all the trees he sleeps. And you will lead, he says, a lion in a hook, and you will put a muzzle around his nose.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":108,"ref":"p108","source":"Πᾶν δὲ πλωτὸν συνελθὸν οὐ μὴ ἐνέγκωσι βύρσαν μίαν οὐρᾶς αὐτοῦ Ἡγεῖται μὲν σίδηρον ἄχυρα, χαλκὸν δὲ ὥσπερ ξύλον σαθρόν. Οὐ μὴ τρώσῃ αὐτὸν τόξον χάλκειον. Ἕως ὧδε, καὶ ἐπαύσατο λέγειν Ἰώβ· Οἶδα πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐδέν. Τίς γάρ ἐστιν ὁ κρύπτων σε βουλήν; Ἥγημαι δὲ ἐμαυτὸν γῆν καὶ σποδόν. Ἤλεγξε Κύριος Ἐλιφὰζ τὸν Θαιμανίτην, ὅτι ἥμαρτε αὐτὸς καὶ οἱ δύο φίλοι αὐτοῦ, ὅτι οὐκ ἐλάλησεν ἐνώπιον Κυρίου ἀληθὲς, οὐδὲ ὥσπερ θεράπων αὐτοῦ Ἰώβ. Ἐνταῦθα ἱλασμὸς τῶν τριῶν φίλων διὰ Ἰὼβ τοῦ ἱερέως τοῦ Θεοῦ. Ὡς ηὔξησε Κύριος τὸν Ἰώβ· εὐξαμένου δὲ αὐτοῦ καὶ περὶ τῶν φίλων αὐτοῦ, ἀφῆκεν αὐτοῖς Κύριος ἁμαρτίαν. Ὡς ἤκουσαν πάντες ἐκ τοῦ γένους Ἰὼβ, καὶ ἦλθον πρὸς αὐτὸν, καὶ ἔφαγον καὶ ἔπιον παρ' αὐτῷ, καὶ θαυμάσαντες αὐτὸν ἔδωκαν αὐτῷ ἕκαστος ἀμνάδα μίαν, καὶ τετράδραχμον χρυσοῦν. Ὡς γέγραπται αὐτὸν ἀναστήσεσθαι μεθ' ὧν ὁ Κύριος ἀνίστησιν. Ἐν οἷς καὶ ἡ δύναμις ἅπασα τοῦ βιβλίου Ἰώβ.\n\nΣοφία Σολομῶντος. Σοφία Σολομῶντος καλεῖται τὸ βιβλίον· καὶ γὰρ καὶ τοῦτο, φασὶ, Σολομών ἐστιν ὁ γράψας. Ἔστι δὲ ἐν αὐτῷ διδασκαλία δικαιοσύνης, καὶ τὸ γνωρίζειν τούς τε φαύλους ἄνδρας καὶ τοὺς σπουδαίους, καὶ προφητεία περὶ Χριστοῦ. Καὶ ὅτι πολλῷ πόνῳ καὶ πόθῳ κατορθοῦται σοφία. Ἔτι δὲ καὶ φυσιολογία μερική· καὶ κατὰ εἰδώλων καὶ τῶν αὐτὰ γλυφόντων, καὶ ἐν αὐτοῖς ἐλπιζόντων, καὶ λατρευόντων· καὶ ὕμνος σὺν ἐξομολογήσει τῶν γεγενημένων τοῖς Ἰσραηλίταις θαυμασίων ἐνώπιον τῶν ἐχθρῶν αὐτῶν, παρὰ τοῦ Θεοῦ. Ἡ μὲν οὖν περιοχὴ τοῦ βιβλίου τοῦτον ἔχει τὸν τρόπον. Ἡ δὲ ἀνακεφαλαίωσίς ἐστιν ἐν τούτοις.","english":"Every floating creature gathered together will not carry one hide of his tail. He regards iron as straw, and bronze as rotten wood. A bronze bow will not wound him. Up to this point, and Job ceased to speak: I know that you can do all things, and nothing is impossible for you. For who is the one who hides counsel from you? And I have considered myself earth and ashes. The Lord rebuked Eliphaz the Temanite, because he sinned, he and his two friends, because they did not speak truth before the Lord, nor as his servant Job. Here is the propitiation of the three friends through Job, the priest of God. How the Lord increased Job: and when he prayed also concerning his friends, the Lord forgave them their sin. How all those of the family of Job heard, and came to him, and ate and drank with him, and, marveling at him, each gave him one lamb and a golden tetradrachm. How it is written that he will rise with those whom the Lord raises up. In these things is also all the power of the book of Job.\n\nThe Wisdom of Solomon. The book is called the Wisdom of Solomon; for they say that Solomon is also the one who wrote this. In it is teaching of righteousness, and the knowing of both worthless men and earnest men, and prophecy concerning Christ. And that wisdom is achieved with much toil and longing. Further, there is also partial natural philosophy; and against idols and those who carve them, and those who hope in them and serve them; and a hymn with confession of the wonders done by God for the Israelites before their enemies. The content of the book, then, is of this kind. And the summary is in these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Ἐν προοιμίοις μὲν προτροπὴ δικαίου εἰς θεοσέβειαν, καὶ ἔλεγχος ἀσεβοῦς βλασφήμου. Μὴ ζή λου γὰρ, φησὶ, τοὺς ἀντιχρίστους, οἵτινές εἰσι θάνατος Πόθεν οἱ ἀσεβεῖς ἐπὶ τῷ σταυρῶσαι τὸν Κύριον τῆς δόξης ἦλθον, τὸν αἰῶνα τοῦτον προκρίναντες. Ὅτι καὶ τοὺς ἀποστόλους ἐδίωξαν καὶ ἀπέκτειναν. Ὅτι τινὲς ἔσονται οἱ ἐξουθενοῦντες τὸν νόμον τοῦ Κυρίου, καὶ τινὲς οἱ ὑποταγέντες αὐτῷ. Ὅτι οὐδὲ πλήθους ἀσεβούντων εἰς Χριστὸν φείσεται ὁ Θεός. Ἑνὸς γὰρ δικαίου πιστεύοντος Χριστῷ μέλει τῷ Θεῷ, κἂν νέος ἀποθάνῃ. Γῆρας γὰρ τίμιον οὐ τὸ πολυχρόνιον. Εἰ καὶ ἀσεβὴς τελευτὴν τοῦ πιστεύοντος Χριστῷ ἐξουθένωσεν, ἀλλ' ἐκλέγονται ἀπὸ Χριστοῦ. Οἱ ἀσεβεῖς ἀτίμῳ πτώματι παραδοθήσονται, καὶ μεγάλῃ κρίσει καταβληθήσονται οἱ διῶκται τῶν τοῦ Χριστοῦ δούλων, ἐν τῇ κρίσει, ἰδόντες τὴν δόξαν αὐτοῦ καὶ αὐτῶν, καὶ ἑαυτοὺς εἰς κόλασιν. Ὅτι ὁ πλοῦτος μετὰ ἀλαζονείας\n\nσυμβέβληται ἡμῖν. Τίς ὀργὴ τῶν ἀσεβούντων εἰς Χριστόν. Προτροπαὶ τοῖς ἄρχουσι τοῦ Ἰσραὴλ, ὥστε πιστεύειν Χριστῷ· μᾶλλον δὲ παράθεσις τοῖς ἄρχουσι τῆς καθολικῆς Ἐκκλησίας, πῶς ἄρχειν δεῖ, ἀποστραφέντος ἐκείνου. Τίς ἡ σοφία, ὁ Υἱὸς τοῦ Θεοῦ. Καὶ πῶς ὁ Λόγος σὰρξ γέγονε, καὶ ἐσκήνωσεν ἐν ἡμῖν. Ὅτι κἀγὼ ὁμοιοπαθὴς ὑμῖν ὢν ἄνθρωπος ἐκ κελεύσεως Θεοῦ πεπαίδευμαι. Περὶ Χριστοῦ· τῇ σοφίᾳ τοῦ Θεοῦ, ὅτι πάντων τὴν γνῶσιν ἐξ αὐτῆς ἔσχον· Ἐν γὰρ χειρὶ αὐτοῦ καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν. Τίς ἡ σοφία, καὶ πῶς εἰς ἀνθρώπους ἦλθε. Μία γὰρ οὖσα πάντα δύναται, καὶ μένουσα ἐν αὑτῇ τὰ πάντα καινίζει.","english":"In the introductions there is an exhortation of the righteous to piety, and a refutation of the impious blasphemer. For he says, Do not be jealous of the antichrists, who are death. Whence did the impious come to crucify the Lord of glory, having preferred this present age? Because they also persecuted and killed the apostles. Because there will be some who despise the law of the Lord, and some who have submitted to him. Because God will not spare even a multitude of those who are impious against Christ. For God cares for one righteous man who believes in Christ, even if he dies young. For honorable old age is not that which is long in years. Even if an impious man has despised the death of one who believes in Christ, yet they are chosen by Christ. The impious will be handed over to dishonorable ruin, and with great judgment the persecutors of Christ's servants will be cast down in the judgment, having seen his glory and their own, and themselves unto punishment. Because wealth with arrogance has been brought together for us. What is the wrath of those who are impious against Christ. Exhortations to the rulers of Israel, that they should believe in Christ; or rather, a comparison for the rulers of the catholic Church, how one ought to rule, since that one has been turned away. What is the wisdom, the Son of God. And how the Word became flesh, and dwelt among us. Because I also, a man of like passions with you, have been instructed by the command of God. Concerning Christ: by the wisdom of God, that I received the knowledge of all things from it; For in his hand are both we and our words. What is the wisdom, and how it came to men. For being one, it can do all things, and remaining in itself it makes all things new.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":110,"ref":"p110","source":"Τὴν σοφίαν, φησὶν, ἐκ νεότητος φιλήσας, πάντα τὰ ἀγαθὰ ἐξ αὐτῆς ἔσχον σαρκικὰ καὶ πνευματικά. Ὅτι τὸ μέγεθος τῆς σοφίας ἐγνωκὼς ἐνέτυχον τῷ Κυρίῳ, ὥστε μοι δοθῆναι τὸ ἅγιον Πνεῦμα τὸ φωτίζον με περὶ αὐτῆς. Καὶ ἐπέμφθη, ἵνα συγκοπιάζῃ μοι. Λογισμοὶ γὰρ θνητῶν δειλοί. Περὶ τῶν ἔργων τῆς σοφίας. Πῶς τὸν πρωτόπλαστον διεφύλαξεν, ἐξ ὅσων κακῶν σώζει τοὺς πιστεύοντας αὐτῷ ὁ Θεὸς, καὶ ὅσα ἀγαθὰ παρέχει. Οἷον τὸν Νῶε, τὸν Ἀβραὰμ, τὸν Λὼτ, τὸν Ἰακὼβ, τὸν Ἰωσὴφ, τοὺς Ἰσραηλίτας, οὓς ἐκχειρὸς τῶν Αἰγυπτίων ἐξεῤῥύσατο διὰ Μωσέως, καὶ ἐκ πέτρας ἀκροτόμου ἐδόθη αὐτοῖς ὕδωρ. Ὡς τοῖς ζʹ ἔθνεσιν ἀπέστειλε σφῆκας, μακροθυμίᾳ δὲ χρώμενος, καὶ τούτοις ἐδίδου τόπον μετανοίας, παιδεύων διὰ τούτων τὸν λαὸν εἶναι φιλάνθρωπον. Κατὰ στοιχειολατρῶν, βατράχων, σφηκῶν, μυῶν, ἀκρίδων, σκνιφῶν, ὄφεων. Κατὰ εἰδωλολατρῶν, ἐκ χρυσοῦ καὶ ἀργύρου, ἢ λίθων, ἢ ξύλων εἰδώλων κατεσκευασμένων. Ὅτι ἐστὶ σωτηρία διὰ ξύλου τοῖς πιστεύουσι. Τὰ περὶ τῶν εἰδωλοποιῶν, ἢ ζωγραφούντων εἴδωλα. Περὶ πάντων τῶν κακῶν τῶν ἐν εἰδωλολατρείᾳ. Περὶ ἀσεβοῦς θρησκείας, καὶ ὅσα ἐν αὐτῇ κακά. Περὶ τοῦ κεραμέως, καὶ τῶν κεραμικῶν εἰδώλων. Περὶ πάντων τῶν εἰδώλων τῆς τῶν ἐθνῶν λατρείας. Περὶ τῶν ἐχθίστων ζώων, ὄφεων, αἰλούρων, καὶ τῶν ὁμοίων. Ὅτι εὐηργέτησεν ὁ Θεὸς τὸν Ἰσραὴλ ἀντὶ βατράχων ὀρτυγομήτραν. Ὅτι καὶ ἐπὶ δήγματος ὄφεων σωτηρία τοῦ λαοῦ σου δι' ὄφεως χαλκοῦ ἐσταυρωμένου· τοὺς δὲ ἐχθροὺς αὐτῶν δι' ὄφεων καὶ μυῶν ἀπέκτεινεν. Ὅτι ἀγγέλων τροφὴν ἐψώμισε τὸν λαὸν πρὸς πᾶσαν ἡδονὴν ἰσχύουσαν, καὶ πρὸς πᾶσαν ἁρμονίας γεῦσιν.","english":"Having loved wisdom from youth, he says, I obtained from her all good things, both fleshly and spiritual. For having recognized the greatness of wisdom, I encountered the Lord, so that the Holy Spirit was given to me, enlightening me concerning her. And he was sent, that he might labor together with me. For the thoughts of mortals are cowardly. Concerning the works of wisdom. How he preserved the first-formed man, from how many evils God saves those who believe in him, and how many good things he provides. Such as Noah, Abraham, Lot, Jacob, Joseph, the Israelites, whom he rescued from the hand of the Egyptians through Moses, and water was given to them from a jagged rock. How he sent wasps against the seven nations, and exercising patience, he even gave them a place of repentance, training through these things the people to be humane. Against the element-worshippers: frogs, wasps, mice, locusts, gnats, snakes. Against the idolaters: idols fashioned from gold and silver, or stones, or wood. That there is salvation through wood for those who believe. The matters concerning the idol-makers, or those who paint images. Concerning all the evils in idolatry. Concerning impious religion, and all the evils in it. Concerning the potter, and the pottery idols. Concerning all the idols of the worship of the nations. Concerning the most hateful animals: snakes, cats, and the like. That God benefited Israel with quail in place of frogs. That even against the bite of snakes there was salvation for your people through a bronze snake that was hung up; but their enemies he killed through snakes and mice. That he fed the people with angels' food, powerful for every pleasure, and for every taste of harmony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ὅτι χάλαζαν Αἰγυπτίοις μετὰ πυρὸς ἔπεμψε πρὸς διαφθορὰν γεννημάτων. Ὅτι τοῖς Αἰγυπτίοις ἔπεμψε ψηλαφητὸν σκότος, καὶ τὰ ἐν αὐτῷ κακά· τοῖς δὲ ὁσίοις αὐτοῦ φῶς ἐν Αἰγύπτῳ, καὶ ἐν τῇ ἐρήμῳ στῦλον πυρός· καὶ ἀντὶ μὲν θανάτου νηπίων Ἰσραὴλ, τῶν Αἰγυπτίων πρωτοτόκων θάνατος καὶ καταποντισμός· ἀντὶ δὲ θανάτου πρωτοτόκων, σωτηρία Ἰσραὴλ δι' αἵματος προβάτου. Καὶ ἐπὶ μὲν θανάτῳ δικαίων ἐν ἐρήμῳ, Ἀαρὼν ἐξιλάσατο, Κυρίῳ προσευξάμενος καὶ θυμιάσας· ἐπὶ δὲ θανάτῳ Αἰγυπτίων ἐν Ἐρυθρᾷ θαλάσσῃ, ἀνελεήμων θυμὸς, τοῦ δὲ λαοῦ παράδοξος ὁδοιπορία. Ὅτι διὰ μισοξενίαν ἔπαθον ταῦτα οἱ Αἰγύπτιοι, ὡς καὶ οἱ Σοδομῖται. Ὅτι τὰ στοιχεῖα ὑπόκειται τῇ θείᾳ κρίσει Χριστοῦ, πρὸς ὃ βούλεται ῥυθμιζόμενα, ὡς χορδαὶ κιθάρας τῷ κιθαρίζοντι. Ἐν οἷς πᾶσα δύναμις τῆς Σοφίας Σολομῶντος τῆς λεγομένης Παναρέτου. Παροιμίαι Σολομῶντος. Παροιμίαι Σολομῶντος τὸ βιβλίον καλεῖται, ἐπειδὴ καὶ ταύτας Σολομών ἐστιν ὁ λαλήσας καὶ γράψας. Οὗτος δὲ διαδεξάμενος τὴν βασιλείαν Δαυῒδ τοῦ πατρὸς αὐτοῦ, ηὔξατο τῷ Θεῷ λαβεῖν σοφίαν ὑπὲρ πλοῦτον, καὶ ὑπὲρ ἄμυναν ἐχθρῶν. Λαβὼν τοίνυν, καὶ γενόμενος σοφὸς ὑπὲρ πάντας τοὺς πρὸ αὐτοῦ καὶ μετ' αὐτὸν ἀνθρώπους, θαυμασθείς τε ἐπὶ πᾶσιν οἷς ἐποίησε καὶ ἐλάλησε, τρισχιλίας μὲν παραβολὰς καὶ πεντακισχιλίας ᾠδὰς ἐλάλησε· καὶ ἐφυσιολόγησε περὶ πάντων τῶν τε ἐκ γῆς φυομένων, καὶ περὶ πάντων τῶν ζώων. Συνέγραψε δὲ, ὡς μέν τινές φασι, τρία μόνα βιβλία. Τοῦτό τε, καὶ τὸν Ἐκκλησιαστὴν, καὶ τὸ Ἆσμα τῶν ᾀσμάτων· ὡς δέ τινες, καὶ τὴν Σοφίαν τὴν ἀπογεγραμμένην καὶ λεγομένην Πανάρετον·","english":"Because he sent hail with fire upon the Egyptians for the destruction of their produce. Because he sent upon the Egyptians palpable darkness, and the evils within it; but to his holy ones light in Egypt, and in the wilderness a pillar of fire; and instead of the death of the infants of Israel, the death and drowning of the Egyptian firstborn; and instead of the death of the firstborn, the salvation of Israel through the blood of a sheep. And for the death of the righteous in the wilderness, Aaron made atonement, having prayed to the Lord and burned incense; but for the death of the Egyptians in the Red Sea, merciless wrath, and for the people a wondrous journeying. Because it was through hatred of strangers that the Egyptians suffered these things, as also the Sodomites did. Because the elements are subject to the divine judgment of Christ, being ordered toward whatever he wills, as the strings of a lyre are to the one playing the lyre. In these things is all the power of the wisdom of Solomon, of the one called Panaretos. Proverbs of Solomon. The book is called Proverbs of Solomon, since Solomon is the one who both spoke and wrote these things. And he, having succeeded to the kingdom of David his father, prayed to God to receive wisdom rather than wealth, and rather than defense against enemies. Having received it, therefore, and having become wise beyond all men before him and after him, and having been admired for all that he did and spoke, he spoke three thousand parables and five thousand songs; and he discoursed on the nature of all things that grow from the earth, and concerning all living creatures. And he composed, as some say, only three books: this one, and Ecclesiastes, and the Song of Songs; but as some say, also the Wisdom that is written out and called Panaretos.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"γνησίαν γὰρ αὐτοῦ καὶ ταύτην λέγουσιν εἶναι. Καὶ τοῦτον μὲν Παροιμίαι ἐπέγραψεν. Εἰσὶ δὲ παροιμίαι λόγοι σοφοὶ, ὡς αἰνίγματα, ἅτινα ἕτερον μέν τι αὐτόθεν δηλοῦντά ἐστιν,\n\nἕτερον δὲ ἐν ὑπονοίᾳ ἐπαγγέλλονται. Τῶν δὲ τοιούτων εἶδός εἰσιν αἱ παροιμίαι. Οὕτω γὰρ καὶ οἱ μαθηταὶ τοῦ Κυρίου λέγουσιν ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ, ὅτε τοῦ Κυρίου πολλὰ εἰρηκότος, πρότερον ἐγκεκρυμμένῃ διανοίᾳ, ὕστερόν φασιν αὐτῷ· Ἴδε νῦν παῤῥησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις· ὡς τῶν παροιμιῶν μὴ ἐκ φανεροῦ, ἀλλὰ κεκρυμμένως λεγομένων. Ἐπεὶ οὖν ἐν τῷ βιβλίῳ τούτῳ πλεῖστοι λόγοι τοιοῦτοί εἰσιν, διὰ τοῦτο Παροιμίας ἔγραψε (λ. ἐπέγραψε) τὸ βιβλίον. Ὠνομάσθη δὲ παροιμία, ἐπειδὴ παρὰ πάσης ὁδοῦ ἐγράφησαν οἱ τοιοῦτοι λόγοι, πρὸς διόρθωσιν καὶ διδασκαλίαν τῶν ἐν ταῖς ὁδοῖς πορευομένων. Παρὰ τὰς ὁδοὺς δὲ ἐγράφοντο, ἐπεὶ μὴ πάντες ἐχώρουν τοὺς τῆς ἀληθείας λόγους· ἵνα κἂν διερχόμενοι καὶ βλέποντες διερευνῶσι τὰ γεγραμμένα, καὶ οὕτω παιδεύωνται οἱ ἄνθρωποι. Τινὲς γοῦν ὁρίζονται αὐτὰς οὕτως, ῥῆμα παρόδιον ἀπό τινος ἑνὸς εἰς πολλὰ μεταλαμβανόμενον. Ἔστιν οὖν ἐν τῷ βιβλίῳ τούτῳ γνῶσις σοφίας καὶ παιδείας, νόησις λόγων φρονήσεως, στροφαὶ λόγων, δικαιοσύνης ἀληθοῦς νόησις, κρίματα κατευθύνειν, καὶ ἐπαγγελία τοῦ γινώσκειν ἐκ τούτων παραβολὰς, ῥήσεις σοφῶν, αἰνίγματα, σκοτεινοὺς λόγους. Καὶ εἰσὶ γνώσεις σοφίας καὶ παιδείας.","english":"For they say that this too is genuine to him. And he entitled this [book] Proverbs. And proverbs are wise sayings, like riddles, which in one respect reveal something from themselves, but in another respect promise something else by suggestion. And the proverbs are a species of such things. For thus also the disciples of the Lord say in the Gospel according to John, when the Lord had said many things with a previously concealed meaning, later they say to him: \"Behold, now you speak plainly, and you speak no proverb\"—as though proverbs are spoken not openly but in a concealed way. Since, therefore, in this book there are very many such sayings, for this reason he wrote (or entitled) the book Proverbs. And it was named a proverb because such sayings were written beside every road, for the correction and instruction of those walking on the roads. And they were written beside the roads because not all could grasp the words of truth, so that even as they pass by and see, they might search out the things written, and thus people might be instructed. At any rate, some define them thus: a roadside saying, taken from one thing into many. There is, then, in this book knowledge of wisdom and instruction, understanding of words of prudence, turnings of words, understanding of true righteousness, to direct judgments, and a promise of knowing from these parables, sayings of the wise, riddles, dark sayings. And there are knowledges of wisdom and instruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Ἐπειδὴ γὰρ Ἕλληνες μὲν σοφίαν ἔχειν ἐπαγγέλλονται, αἱρετικοὶ δὲ νομίζουσι παιδείαν ἔχειν, διὰ τοῦτο οὗτος τὴν ἀληθῆ σοφίαν καὶ παιδείαν διδάσκει, ἵνα μὴ τῇ ὁμωνυμίᾳ τῆς σοφίας εἰς τὰ σοφίσματα τῶν Ἑλλήνων καὶ τῶν αἱρετικῶν ἐμπέσῃ τις. Καὶ γὰρ Ἕλληνες μὲν οἰόμενοί τινες εἶναι, καὶ Φάσκοντες εἶναι σοφοὶ, ἐμωράνθησαν. Αἱρετικοὶ δὲ παιδεύεσθαι νομίζοντες ἐξεστράφησαν, καὶ ἁμαρτάνουσιν ὄντες αὐτοκατάκριτοι. Τῶν δὲ θείων λόγων ἀκούσας σοφὸς, σοφώτερος ἔσται. Τῶν γὰρ νομίμων τοῦ Θεοῦ ἀκούσας, καὶ ταῦτα φυλάξας, ἐπί τε τῇ παιδείᾳ Κυρίου μὴ ὀλιγωρήσας, μηδὲ ἑλκυσθεὶς ἀπάτῃ, υἱὸς σοφὸς γενήσεται, καὶ πεπαιδευμένος γενόμενος ταχέως καὶ τὴν παρὰ Θεοῦ γνῶσιν δέξεται. Ταύτῃ γὰρ οἱ σοφοὶ παιδεύονται. Νόησις δὲ λόγων φρονήσεως ἡ περὶ τοῦ μόνου καὶ ἀληθινοῦ ὄντος Θεοῦ διδασκαλία. Ἐπὶ γὰρ Ἑλλήνων οἱ μὲν σῶμα τὸν Θεὸν εἶπον, οἱ δὲ εἰδώλοις αὐτὸν ὁμοίως ἐλάτρευσαν. Αἱρετικοὶ δὲ καὶ αὐτοὶ περὶ τοῦ ὄντος παρεφρόνησαν. Διὰ τοῦτο οὗτος τὴν ἀληθῆ περὶ Θεοῦ γνῶσιν ἐξηγεῖται, τὸ μὲν ἀνέκφραστον αὐτοῦ λέγων, Δόξα Θεοῦ κρύπτει λόγον· τὸ δὲ προνοητικὸν αὐτοῦ φησιν· Ἐν παντὶ τόπῳ ὀφθαλμοὶ Κυρίου σκοπεύουσι κακούς τε καὶ ἀγαθούς. Καὶ πάλιν, Πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ἐποίησεν ὁ Κύριος. Καὶ, Δανειστοῦ καὶ χρεωφειλέτου ἀλλήλοις συνελθόντων, ἐπισκοπὴν ποιεῖται ἀμφοτέρων ὁ Κύριος. Καὶ, Ἐνώπιον γάρ εἰσι τῶν τοῦ Θεοῦ ὀφθαλμῶν ὁδοὶ ἀνδρός· εἰς δὲ πάσας τροχιὰς αὐτοῦ σκοπεύει. Καὶ τὸ μὲν κριτικὸν αὐτοῦ φησι· Θυσίαι ἀσεβῶν βδέλυγμα Κυρίου· εὐχαὶ δὲ κατευθυνόντων δεκταὶ παρ' αὐτῷ.","english":"For since the Greeks claim to possess wisdom, and the heretics think they possess learning, for this reason he teaches the true wisdom and learning, so that no one, through the shared name of wisdom, may fall into the sophistries of the Greeks and the heretics. For some of the Greeks, thinking themselves to be something and claiming to be wise, were made foolish. And the heretics, thinking they are being educated, were perverted, and they sin, being self-condemned. But he who has heard the divine words will be wise, wiser still. For having heard the laws of God and kept them, and not despising the instruction of the Lord, nor being drawn away by deceit, he will become a wise son, and having become educated he will quickly also receive the knowledge that comes from God. For by this the wise are educated. And understanding of the words of prudence is the teaching concerning the one and true God who exists. For among the Greeks, some said that God is a body, and others worshipped him in the likeness of idols. And the heretics themselves likewise raved concerning the one who exists. For this reason he expounds the true knowledge concerning God, saying on the one hand what is inexpressible in him: The glory of God hides a word; and on the other hand he speaks of his providence: In every place the eyes of the Lord watch over the evil and the good. And again, The rich and the poor met together, but the Lord made both. And, When the lender and the debtor come together, the Lord makes visitation of both. And, For the ways of a man are before the eyes of God, and he watches over all his paths. And he speaks of his judgment: The sacrifices of the impious are an abomination to the Lord, but the prayers of those who walk uprightly are acceptable to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Καὶ πάλιν· Οἴκους ὑβριστῶν κατασπᾷ Κύριος, ἔστησε δὲ ὅριον χήρας (λεγεβατυρ ιν μς. χώρας). Τὸ δὲ δημιουργικὸν αὐτοῦ οὐχ ἁπλῶς, ἀλλ' ὅτι διὰ τοῦ ἰδίου λόγου καὶ τῆς σοφίας πάντα ποιεῖ· ὃ μάλιστα χαρακτηρίζει τὸν ἀληθινὸν Θεὸν, ὅτι Υἱοῦ Πατήρ ἐστι. Λέγει γοῦν· Ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν. Καὶ πάλιν, Ὁ Θεὸς ἐποίησε χώρας καὶ ἀοικήτους, καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν. Ἡνίκα ἡτοίμαζε τὸν οὐρανὸν, συμπαρήμην αὐτῷ, καὶ ὅτε ἀφώριζε τὸν αὑτοῦ θρόνον ἐπ' ἀνέμων, ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη, ἤμην παρ' αὐτῷ ἁρμόζουσα. Ἐγὼ ἤμην ᾗ προσέχαιρε, καθ' ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ. Στροφαὶ λόγων εἴρηνται, ἐπειδὴ στρέφων τις αὐτοὺς τῇ διανοίᾳ, ἀνοίγει καὶ εὑρίσκει τὸν ἐν αὐτοῖς ἐγκείμενον νοῦν. Οἷά εἰσι· Διεσώθη ἀπὸ τοῦ καύματος υἱὸς νοήμων· ἀνεμόφθορος γίνεται ἐν ἀμήτῳ υἱὸς παράνομος. Καὶ πάλιν, Ἐπιμελοῦ τῶν ἐν τῷ πεδίῳ χλωρῶν, καὶ κερεῖς πόαν, καὶ συνάγαγε χόρτον ὀρεινὸν, ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν. Καὶ πάλιν, Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυναστῶν, νοητῶς νόει τὰ παρατιθέμενά σοι· καὶ τὰ ὅμοια τούτοις. Δικαιοσύνης ἀληθοῦς νόησις εἴρηται, ἐπειδή τινες ἐξειλήφασι τὸ δίκαιον· τῶν μὲν λεγόντων,","english":"And again: The Lord tears down the houses of the violent, but he has set the boundary of the widow (legebatur in ms. choras). And his creative power is not spoken of in a simple way, but because he makes all things through his own Word and Wisdom—which most of all characterizes the true God, that he is the Father of a Son. For he says: God founded the earth in wisdom. And again: God made the countries and the uninhabited places, and the inhabited extremities of the earth under heaven. When he was preparing the heaven, I was present with him, and when he was setting apart his own throne upon the winds, when he was making the clouds above strong, I was beside him, fitting things together. I was that which he delighted in, and day by day I rejoiced in his presence. Twisted turns of words are spoken of, since one who turns them over in his mind opens them and finds the meaning laid up within them. Such are these: A wise son is saved from the heat; a lawless son becomes wind-blasted in the harvest. And again: Attend to the green things in the field, and you will shear the grass, and gather the mountain hay, so that you may have sheep for clothing. And again: If you sit down to dine at the table of rulers, understand in a spiritual sense the things set before you; and things like these. The understanding of true righteousness is spoken of, since some have interpreted what is just—some saying,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Δίκαιόν ἐστι, τὸ ἀποδιδόναι ἅπερ ἔλαβέ τις φυλάξαι· τῶν δὲ, τὸ διδόναι κακὸν ἀντὶ κακοῦ, καὶ ἀγαθὸν ἀντὶ ἀγαθοῦ. Συμβαίνει δὲ μὴ ἀκριβεῖς εἶναι τοὺς τοιούτους ὅρους. Μὴ εἴπῃς γὰρ, Ὃν τρόπον ἐχρήσατό μοι, χρήσομαι αὐτῷ, τίσομαι δὲ αὐτὸν ἅ με ἠδίκησε. Διὰ τοῦτο οὗτος τὴν ἀληθῆ δικαιοσύνην διδάσκει τούτοις· τὸ ἀληθὲς δίκαιον, τὸ ἀποδιδόναι ἑκάστῳ τὸ ἴδιον. Προηγουμένως μὲν τίμα τὸν Κύριον ἀπὸ σῶν δικαίων πόνων, καὶ ἀπάρχου αὐτῷ ἀπὸ σῶν καρπῶν δικαιοσύνης. Ἔπειτα τίμα βασιλέα, καὶ τοῖς μὲν γονεῦσι τὸ καθῆκον ἀποδίδου, τοῖς δὲ πᾶσι τὸ ἴσον. Καὶ οὗτος μὲν εἷς τύπος. Δεύτερος δὲ, δικαιοῦν τὴν ψυχὴν ἑαυτοῦ, τὴν ἰσότητα φυλάττειν, ὥστε μὴ κλίνειν εἰς ἀνισότητα· ἀλλὰ τῷ μὲν λογικῷ, Μή σε καταλάβῃ βουλὴ κακὴ, ἡ ἀπολείπουσα διδασκαλίαν νεότητος, ἀλλὰ μετὰ βουλῆς πάντα ποίει, καὶ οἱ λογισμοί σου ἔστωσαν κρίματα· ὥστε κρίνειν ἑαυτὸν ἕκαστον, καὶ τὴν μὲν ἐπιθυμίαν πᾶσαν ἔχειν ἀγαθήν· Ἐπιθυμία γὰρ δικαίων πᾶσα ἀγαθὴ, καὶ ἐπιθυμία δικαίου δεκτή. Κατὰ δὲ τὸ θυμικὸν, Μὴ ἴσθι ἑταῖρος ἀνδρὶ θυμώδει, φίλῳ δὲ ὀργίλῳ μὴ συναυλίζου. Ὅλον γὰρ τὸν θυμὸν ἐκφέρει αὐτοῦ ἄφρων· ὁ δὲ σοφὸς ταμιεύεται κατὰ μέρος. Οὕτω δὲ ἑαυτὸν ῥυθμίζων ἄνθρωπος, τὴν ἰδίαν ἑκάστου μέρους τῆς ψυχῆς πρᾶξιν ὑγιῆ καὶ ἀσινῆ φυλάττων, ἔσται γινώσκων τὴν ἀληθῆ δικαιοσύνην. Κρίματα δὲ κατευθύνειν ἐστὶ, προηγουμένως μὲν κρίνειν δικαίως κατὰ τὸν τοῦ Θεοῦ νόμον, ὥς φησι· Ἄνοιγε σὸν στόμα λόγῳ Θεοῦ, καὶ κρῖνε πάντας ὑγιῶς. Διάκρινε δὲ πένητα καὶ ἀσθενῆ. Ὁ γὰρ εἰπὼν τὸν ἀσεβῆ, δίκαιός ἐστιν, ἐπικατάρατος τοῖς λαοῖς καὶ μισητὸς εἰς ἔθνη.","english":"It is just to give back what one has received to keep; but it is the part of others to give evil for evil, and good for good. Yet it happens that such definitions are not exact. For do not say, \"As he dealt with me, I will deal with him, and I will repay him for the wrongs he did to me.\" Therefore this one teaches true righteousness by these things: the true just thing is to give back to each one what is his own. First, honor the Lord from your righteous labors, and offer him the firstfruits from your fruits of righteousness. Then honor the king, and render what is due to parents, and equality to all. And this is one pattern. The second is to make one's own soul righteous, to keep equality, so as not to incline to inequality; but with the rational part, \"Let not evil counsel overtake you, which forsakes the teaching of youth,\" but do all things with counsel, and let your reasonings be judgments; so that each one judges himself, and keeps every desire good; for \"the desire of the righteous is all good, and the desire of the righteous is acceptable.\" And with respect to the spirited part, \"Do not be a companion to a wrathful man, and do not dwell with a friend prone to anger.\" For a fool brings out his whole anger, but the wise man stores it up in part. So a man, regulating himself in this way, keeping the activity of each part of the soul sound and unharmed, will be one who knows true righteousness. And to direct judgments is, first, to judge justly according to the law of God, as it says: \"Open your mouth for the word of God, and judge all men soundly.\" And distinguish between the poor man and the weak. For he who says the impious man is righteous is cursed by the peoples and hated among the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Αἰδεῖσθαι γὰρ πρόσωπον ἐν κρίσει οὐ καλόν. Τοῦτο μὲν ἐκ τοῦ φανεροῦ ῥητέον· ἔπειτα δὲ ἵνα ὅπερ ἑτέρους κρίνει τις, τοῦτο καὶ εἰς ἑαυτὸν τὸ κρίμα κατευθύνῃ, καὶ ἑαυτὸν δοκιμάζῃ, ἐπιτιμῶν μὲν ἑαυτῷ, ἐὰν πλεονεκτῇ ὁ θυμός· ἐπέχων δὲ, ἐὰν περισσεύῃ ἡ ἐπιθυμία· διεγείρων δὲ, ἐὰν ἀφυπνοῖ τὸ λογιστικὸν, λέγων· Ἕως πότε, ὀκνηρὲ, κατάκεισαι; Οὕτω γὰρ ἑαυτὸν δικαίως ἄγων, καὶ κατήγορος ἑαυτοῦ γινόμενος, κρίμα κατευθύνειν μαθήσεται, καὶ οὐκ ἀκούσεται παρ' ἑτέρου· Ὁ διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις; ὁ λέγων, Μὴ μοιχεύσῃς, μοιχεύεις; Ὥσπερ γὰρ ὁ ὁδεύων καὶ κατευθύνων τὴν ὁδὸν φθάνει εἰς τὸ τέλος· οὕτως ὁ κατευθύνων κρίματα, δίκαιος γνωσθήσεται καὶ σοφός. Παραβολαὶ δὲ λέγονται λόγοι, ὥσπερ εἰκόνες τῶν λεγομένων. Ἐξ αὐτῶν γὰρ διὰ τὴν ὁμοιότητα τὸ λεγόμενον καταλαμβάνεται. Οὕτω γὰρ ὁ Κύριος ἔλεγεν, ὡς ὁ Μάρκος φησί· Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ Θεοῦ, ἢ ἐν ποίᾳ παραβολῇ παραβάλωμαι αὐτήν; ὡς τῶν κατὰ ὁμοίωσιν λεγομένων παραβολῆς οὔσης. Καὶ γὰρ λέγων, Ὁμοία ἐστὶν ἡ βασιλεία τοῦ Θεοῦ, ὕστερον ἐπέφερε, Διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ. Εἰσὶν οὖν τοιαῦται αἱ παραβολαί· Ὥσπερ ἔξοδος χιόνος ἐν ἀμητῷ κατάκαυμα ὠφελεῖ, οὕτως ἄγγελος πιστὸς τοὺς ἀποστείλαντας αὐτόν. Καὶ πάλιν· Ὥσπερ ἄνεμοι, καὶ νέφη, καὶ ὑετοὶ, οὕτως οἱ καυχώμενοι ἐπὶ δόσει ψευδεῖ· καὶ τὰ ὅμοια τούτοις. Ῥήσεις δὲ σοφῶν εἰσι λόγοι οὐ σεσοφισμένοι, οὐδὲ ἐν τῷ πιθανῷ ἀπατῶντες, ἀλλ' ἠκριβωμένοι· οὐχ ὡς κατὰ πρόσταξιν δὲ λεγόμενοι, ἀλλ' ὡς παρ' αὐτῶν γνωσθέντες, καὶ ὡς ἀποφάσεις αὐτῶν προσφερόμενοι· οἷοί εἰσι·","english":"For to show partiality in judgment is not good. This must be said openly; and then, so that whatever judgment one passes on others, one may direct the same judgment upon oneself, and examine oneself, rebuking oneself if anger takes advantage, restraining oneself if desire overflows, rousing oneself if the reasoning faculty is asleep, saying: \"How long, you sluggard, will you lie there?\" For thus, conducting oneself justly and becoming one's own accuser, one will learn to direct judgments rightly, and will not hear from another: \"You who teach another, do you not teach yourself? You who say, 'Do not commit adultery,' do you commit adultery?\" For just as the traveler who keeps his road straight reaches the end, so the one who directs judgments rightly will be known as just and wise. And parables are called words, as it were images of the things spoken. For from them, by reason of their likeness, what is said is understood. For thus the Lord spoke, as Mark says: \"To what shall I compare the kingdom of God, or in what parable shall I set it forth?\" — since things spoken by way of likeness constitute a parable. For indeed, when he said, \"The kingdom of God is like,\" he afterwards added, \"This is why I speak to them in parables.\" Such, then, are the parables: \"As snow in harvest, so a scorching heat helps; so a faithful messenger to those who sent him.\" And again: \"As winds and clouds and rains, so are those who boast of a false gift\"; and the like to these. And the sayings of the wise are words not made clever, nor deceiving by what is persuasive, but exact; not spoken as by command, but as known by them, and offered as their own declarations; such as are:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Καρδίας εὐφραινομένης, πρόσωπον θάλλει· ἐν δὲ λύπαις οὔσης, σκυθρωπάζει. Καὶ, Καρδία ὀρθὴ ζητεῖ αἴσθησιν· στόμα δὲ ἀπαιδεύτων γνώσεται κακά. Καὶ, Μῖσος ἐγείρει νεῖκος· πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία. Καὶ, Ὃς καταφρονεῖ πράγματος, καταφρονηθήσεται ὑπ' αὐτοῦ· ὁ δὲ φοβούμενος ἐντολὴν, οὗτος ὑγιαίνει. Τῶν μὲν γὰρ ἄλλων ἀνθρώπων οἱ λόγοι κατὰ πλεῖστον ἀμφίβολοι τυγχάνουσιν ὄντες· οἱ δὲ τῶν σοφῶν, οἷοί εἰσιν οὗτοι, ἀληθεῖς εἰσιν, καὶ πανταχόθεν ἠκρίβωνται, ὥστε μηδὲ ἀντιλέγεσθαι αὐτούς. Καὶ οἱ μὲν ἄλλοι ἄνθρωποι ἀπὸ τοῦ τέλους γνωρίζουσι τὸ πρᾶγμα· οἷόν ἐστιν, ὅτι ὁ ἄδικος φαῦλός ἐστι, καὶ ὁ μοιχὸς οὐ καλός· τοῦτο δὲ καὶ παντὶ δῆλον ἂν εἴη. Οἱ δὲ σοφοὶ τὰς ἀρχὰς τῶν πράξεων προλέγουσιν, ἵν' ἕκαστος γινώσκων τὰς ἀρχὰς τῶν κακῶν φυλάττηται, καὶ ὥσπερ σύμβολον τῶν τῆς ψυχῆς κινημάτων παραγγέλλουσιν, οἷά\n\nἐστι τὰ προειρημένα· Μῖσος ἐγείρει νεῖκος, πάντας δὲ τοὺς μὴ φιλονεικοῦντας καλύπτει φιλία. Ὁ γὰρ φίλερις ἀπὸ μίσους ἔχει τὴν ἀρχὴν τῆς τοιαύτης κακίας, καὶ οὐκ ἄν τις εἴποι ἀγαπᾷν τὸν φιλονεικοῦντα. Πάλιν δὲ ἐκ τοῦ ἐναντίου ὁ μὴ φιλονεικῶν, γνώρισμα ἀγάπης ἔχει. Καὶ οὐκ ἄν τις εἴποι φιλόνεικον τὸν ἀγαπῶντα· ὡς πάλιν τὸ, Ἐν ἐπιθυμίαις ἐστὶ πᾶς ἀεργός· καὶ πᾶς ὀξύθυμος πράσσει μετὰ ἀβουλίας. Τοῦ γὰρ ἀεργοῦ ἐσήμανε τὴν ψυχὴν ἐν πάσαις ἐπιθυμίαις βεβυθίσθαι, καὶ τὸν ὀξύθυμον μηδεμίαν ἔχοντα βουλὴν ὀρθὴν ἐδήλωσε. Καὶ ὅλως οὗτοι τὰ ἠθικὰ μᾶλλον ἀπαγγέλλουσι, τὴν ἀρχὴν τῆς πράξεως, ὅθεν συνίστανται, λέγοντες, ὅτι τῆς μὲν φιλονεικίας προηγεῖται μῖσος·","english":"When the heart is glad, the face blooms; but when it is in sorrows, it is downcast. And, An upright heart seeks understanding; but the mouth of the uneducated will know evils. And, Hatred stirs up strife; but friendship covers all those who are not contentious. And, Whoever despises a matter will be despised by it; but the one who fears a commandment, this one is sound. For the words of other men are for the most part ambiguous; but the words of the wise, such as these are, are true, and have been accurately examined from every side, so that they are not even contradicted. And other men recognize a matter from its end—for example, that the unjust man is base, and the adulterer is not good; and this would be clear to everyone. But the wise foretell the beginnings of actions, so that each person, knowing the beginnings of evils, may guard himself, and they announce, as it were a token of the soul's movements, what sort the things previously stated are: Hatred stirs up strife, but friendship covers all those who are not contentious. For the lover of strife has the beginning of such wickedness from hatred, and no one would say that the contentious man loves. Again, by contrast, the one who is not contentious has a mark of love. And no one would call the one who loves contentious; as again, Every idle man is in desires; and every quick-tempered man acts with thoughtlessness. For he indicated that the soul of the idle man is sunk in all desires, and he showed that the quick-tempered man has no right counsel. And in general these men proclaim ethical matters rather, speaking of the beginning of the action, from which they are constituted, saying that hatred precedes contentiousness;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"τοῦ δὲ μὴ φιλονεικεῖν προηγεῖται ἀγάπη, καὶ τῆς μὲν ἀεργίας προηγεῖται ἡδονὴ κακή· τοῦ δὲ ὀξυθύμου προηγεῖται ἀβουλία· καὶ τοῦ μὲν ἐξουθενημένου ἀρχή ἐστι τὸ καταφρονεῖν αὐτὸν τοῦ νόμου· τῆς δὲ ὑγείας προηγεῖται ὁ φόβος τοῦ Θεοῦ· καὶ τῆς μὲν ἀπωλείας τῆς ψυχῆς ἐστιν ἀρχὴ τὸ ἀφύλακτον ἔχειν τὸ στόμα· τοῦ δὲ πτοεῖσθαί τινα προηγεῖται ἡ προπέτεια. Οὕτω δὲ ἑκάστην ῥῆσιν ἀναλύων, εὑρήσεις εἰρημένην καὶ γεγραμμένην ὑπὲρ τοῦ τοὺς ἀκούοντας καὶ μανθάνοντας τὰς ἀρχὰς τῶν κακῶν καὶ τῶν ἀγαθῶν, φεύγειν μὲν τὰ φαῦλα, πράττειν δὲ τὰ ἀγαθά. Αἰνίγματα δὲ καὶ σκοτεινοὶ λόγοι, οἵτινες ἀσφαλεῖς μὲν οὕτως εἰσὶν, ὥστε ἀνιᾷν τὸν ἐντυγχάνοντα τὸ μηδὲν ἐμφαίνειν, μηδέ τινα ὑπόνοιαν παρέχειν· ἐρευνώμενοι δὲ ὅμως δεικνύουσι τὸν ἐν αὐτοῖς νοῦν. Οἷοί εἰσι· Τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν, ἀγαπήσει ἀγαπώμεναι· καὶ αἱ τρεῖς αὗται, καὶ ἡ τετάρτη οὐκ ἠρκέσθη εἰπεῖν, Ἱκανόν. Ἅδης, καὶ ἔρως γυναικὸς, καὶ τάρταρος, καὶ γῆ οὐκ ἐμπιπλαμένη ὕδατος, καὶ ὕδωρ καὶ πῦρ οὐ μὴ εἴπωσιν, Ἀρκεῖ. Καὶ πάλιν· Τρία δέ ἐστιν ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω· ἴχνη ἀετοῦ πετομένου, καὶ ὁδοὺς ὄφεως ἐπὶ πέτρας, καὶ τρίβους νηὸς ποντοπορούσης, καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι· καὶ ὅσα τοιαῦτά ἐστιν αἰνίγματα· ἕτερα γάρ τινα δηλοῖ, καὶ ἑτέρων ἔννοιαν παρίστησι· καὶ ἀσαφῆ μέν ἐστι, κεκρυμμένον δὲ ἔχει τὸν νοῦν. Καὶ ἡ μὲν περιοχὴ τοῦ βιβλίου τῶν Παροιμιῶν τοῦτον ἔχει τὸν τρόπον. Ἡ δὲ ἀνακεφαλαίωσις ἐν τούτοις.","english":"Love precedes not being contentious, and evil pleasure precedes idleness; and thoughtlessness precedes the quick-tempered man; and the beginning of the despised man is his contempt for the law; and the fear of God precedes health; and the beginning of the loss of the soul is to keep the mouth unguarded; and recklessness precedes a man's being terrified. So then, analyzing each saying, you will find it spoken and written for the sake of those who hear and learn the beginnings of evils and of goods, that they may flee the base things and do the good things. And riddles and dark sayings, which are indeed so safe that they distress the reader by revealing nothing and offering no suspicion; yet when searched out they show the mind in them. Such are these: The leech had three daughters, beloved with love; and these three, and the fourth did not suffice to say, Enough. Hades, and the love of a woman, and Tartarus, and the earth not filled with water, and water and fire shall not say, It is enough. And again: Three things are impossible for me to understand, and the fourth I do not know: the tracks of an eagle flying, and the ways of a serpent on a rock, and the paths of a ship traversing the sea, and the ways of a man in his youth; and as many such riddles as there are; for they reveal certain other things and present the thought of other things; and they are unclear, but have their meaning hidden. And the content of the book of Proverbs is of this manner. And the recapitulation is in these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Ἐν προοιμίοις περὶ αὐτῶν τῶν παροιμιῶν Σολομῶντος υἱοῦ Δαυῒδ, ὃς ἐβασίλευσε ἐν Ἱερουσαλὴμ, τοῦ γνῶναι σοφίαν καὶ παιδείαν. Καὶ ὅτι Ἀρχὴ σοφίας φόβος Κυρίου. Περὶ τοῦ ἀκούειν νόμους πατρὸς, καὶ μὴ ἀπώσασθαι θεσμοὺς μητρός. Περὶ τοῦ μὴ πλανηθῆναι, μηδὲ συμπορεύεσθαι ὁδοὺς μετὰ τῶν συντελούντων ἄνομα· κοινὸν γὰρ βαλάντιον κέκτηνται. Ὅτι σοφία ἐν ἐξόδοις ὑμνεῖται, ἀσεβεῖς δὲ ἐμίσησαν αἴσθησιν. Ἐπειδὴ ἐκάλουν, καὶ οὐχ ὑπήκουσάν μου, διὰ τοῦτο, ὅταν καλέσωνταί με, οὐχ ὑπακούσομαι αὐτῶν. Περὶ τοῦ, Δέχου ῥήσεις ἐντολῶν, καὶ εἰσακούσεται σοφίας τὸ οὖς σου, ἵνα συνήσῃς δικαιοσύνην καὶ κρίμα. Ὦ οἱ καταλιπόντες ὁδοὺς εὐθείας, καὶ χαίροντες ἐπὶ διαστροφῇ κακῇ. Περὶ τοῦ, Μή σε καταλάβῃ βουλὴ κακὴ, ἵνα εὕρῃς τρίβους δικαιοσύνης λείας. Περὶ τοῦ μὴ ἐπιλανθάνεσθαί σε τήρησιν νόμου, ἵνα μακροβιώσῃς ἐν εἰρήνῃ. Περὶ τοῦ εἶναί σε πεποιθότα ἐν ὅλῃ καρδίᾳ ἐπὶ Θεῷ, καὶ μὴ εἶναι φρόνιμον παρ' ἑαυτῷ, ἀλλὰ τιμᾷν τὸν Κύριον ἀπὸ τῶν δικαίων πόνων. Περὶ τοῦ μὴ ὀλιγωρεῖν παιδείας Κυρίου· Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Καὶ, Μακάριος ἄνθρωπος ὃς εὕρῃ σοφίαν. Περὶ τοῦ μὴ παραῤῥύεσθαί σε, ἀλλὰ τηρεῖν βουλὴν καὶ ἔννοιαν, ἵνα ἔσται ἴασις τῇ σαρκί σου. Περὶ τοῦ μὴ ἀποσχέσθαι εὖ ποιεῖν ἐνδεῆ, ἡνίκα ἂν ἔχῃ ἡ χείρ σου βοηθεῖν. Καὶ, Μὴ τέκταινε ἐπὶ σῷ φίλῳ κακὰ, ὅτι ἀκάθαρτος ἐνώπιον Κυρίου πᾶς παράνομος. Ὅτι, Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ μεταδίδωσι χάριν. Καὶ περὶ τοῦ ἀκούειν παιδείας πατρός.","english":"In the prefaces concerning the very Proverbs of Solomon, son of David, who reigned in Jerusalem, to know wisdom and instruction. And that the beginning of wisdom is the fear of the Lord. Concerning hearing the laws of a father, and not rejecting the ordinances of a mother. Concerning not being led astray, nor walking in ways with those who accomplish lawless deeds; for they possess a common purse. That wisdom is hymned in the streets, but the impious hated perception. Since they called, and they did not obey me, for this reason, when they call upon me, I will not obey them. Concerning, Receive the words of the commandments, and your ear will listen to wisdom, so that you may understand righteousness and judgment. Woe to those who forsake straight ways, and rejoice in evil perversion. Concerning, Let not evil counsel overtake you, so that you may find smooth paths of righteousness. Concerning not forgetting the keeping of the law, so that you may live long in peace. Concerning your being confident with your whole heart in God, and not being wise in yourself, but honoring the Lord from righteous labors. Concerning not despising the instruction of the Lord; for whom the Lord loves, he instructs. And, Blessed is the man who finds wisdom. Concerning not slipping away, but keeping counsel and thought, so that there will be healing for your flesh. Concerning not refraining from doing good to the needy, whenever your hand is able to help. And, Do not devise evil against your friend, because every lawless man is unclean before the Lord. That, the Lord opposes the proud, but gives grace to the humble. And concerning hearing the instruction of a father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Περὶ τοῦ, Υἱὲ, ἐμῇ ῥήσει πρόσεχε, καὶ πάσῃ φυλακῇ τήρει σὴν καρδίαν, καὶ Κύριος ὀρθὰς ποιήσει τὰς τροχιάς σου. Περὶ τοῦ μὴ προσέχειν φαύλῃ γυναικί· Ὁδοὺς γὰρ ζωῆς οὐ μετέρχεται, μακρὰν ποίησον ἀπ' αὐτῆς σύνοδον. Περὶ τοῦ, Πῖνε ὕδατα ἀπὸ σῶν ἀγγείων· καὶ Ἡ πηγὴ τοῦ ὕδατός σου ἔστω σοι ἡδεῖα. Ἐν γὰρ τῇ ταύτης σοφίᾳ συμπεριφερόμενος, πολλοστὸς ἔσῃ. Ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρὲ νεανία, καὶ γίνου σοφώτερος· ὅτι πολλὴν ἐν\n\nτῷ ἀμητῷ ποιεῖται τὴν παράχυσιν. Περὶ τοῦ πορεύοντος πρὸς τὴν μέλισσαν, Καὶ μάθε ὡς ἐργάτις ἐστί. Περὶ τοῦ, Ἕως πότε, ὀκνηρὲ, κατάκεισαι; Ὀλίγον μὲν ὑπνοῖς, ὀλίγον δὲ κάθησαι. Διὰ τοῦτο ἐξαπίνης ἔρχεται ἡ ἀπώλειά σου. Περὶ φυλακῆς νόμων πατρός· Ὅτι λύχνος ἐντολῶν καὶ φῶς ἐστι καὶ ζωῆς ὁδός. Περὶ τοῦ, Ἀποθέσει τις πῦρ ἐν κόλπῳ, τὰ δὲ ἱμάτια αὐτοῦ οὐ κατακαύσει; ἢ περιπατήσει ἐπ' ἀνθράκων πυρὸς, τοὺς δὲ πόδας οὐ κατακαύσει οὗτος; Ὁ εἰσελθὼν εἰς γυναῖκα ὕπανδρον οὐκ ἀθωωθήσεται. Περὶ τοῦ, Οὐ θαυμαστὸν ἐὰν κλέπτων ἁλῷ τις· κλέπτει γὰρ ἵνα ἐμπλήσῃ τὴν ψυχὴν αὐτοῦ πεινῶσαν· ὁ δὲ μοιχὸς δι' ἔνδειαν φρενῶν ἀπολεῖ τὴν ψυχὴν αὐτοῦ. Περὶ τοῦ, Τίμα τὸν Θεὸν, καὶ ἰσχύσεις, καὶ φύλασσε ἐμὰς ἐντολὰς, καὶ ἐπίγραψον αὐτὰς ἐπὶ τὸ πλάτος τῆς καρδίας σου, ἵνα τηρήσωσί σε ἀπὸ γυναικὸς ἀλλοτρίας καὶ πόρνης. Περὶ τοῦ κηρῦξαί σε σοφίαν, ὅτι ἐπ' ἄκρων τῶν ὑψηλῶν ἐστιν, ὅτι τιμιωτέρα ἐστὶν ἀργυρίου, καὶ γνησιωτέρα ὑπὲρ χρυσίον δεδοκιμασμένον, καὶ ὅτι, Φόβος Κυρίου μισεῖ ἀδικίαν. Περὶ τοῦ, Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Περὶ τοῦ, ὅτι Ἡ σοφία ᾠκοδόμησε ἑαυτῇ οἶκον.","english":"Concerning \"My son, attend to my word, and keep your heart with all diligence, and the Lord will make your paths straight.\" Concerning not paying attention to a wicked woman: \"For she does not pursue the ways of life; put far from her your company.\" Concerning \"Drink waters from your own vessels; and let your fountain of water be sweet to you. For by conducting yourself in her wisdom, you will be counted many times over.\" \"Go to the ant, O lazy youth, and become wiser; for she makes great provision in the harvest.\" Concerning going to the bee, \"And learn how she is a worker.\" Concerning \"How long, O lazy one, will you lie down? You sleep a little, and you sit a little. Therefore your destruction comes suddenly.\" Concerning the guarding of a father's laws: \"For the commandment is a lamp and a light and the way of life.\" Concerning \"Will someone put fire in his bosom, and his garments not be burned? Or will he walk upon coals of fire, and his feet not be burned? He who goes in to a married woman will not be acquitted.\" Concerning \"It is no wonder if someone is caught stealing; for he steals that he may fill his hungry soul; but the adulterer through want of understanding will destroy his soul.\" Concerning \"Honor God, and you will be strong, and keep my commandments, and inscribe them on the breadth of your heart, that they may keep you from a strange woman and a harlot.\" Concerning your proclaiming wisdom, that it is on the highest peaks, that it is more precious than silver, and more genuine than tested gold, and that \"The fear of the Lord hates injustice.\" Concerning \"The Lord created me as the beginning of his ways for his works.\" Concerning that \"Wisdom has built herself a house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Περὶ τοῦ, Ἔλεγχε σοφὸν, καὶ ἀγαπήσει σε. Ἐὰν σοφὸς γένῃ, σεαυτῷ ἔσῃ, καὶ τοῖς πλησίον σου· ἐὰν δὲ κακὸς ἀποβῇς, μόνος ἀντλήσεις τὰ κακά. Ὅτι γυνὴ ἄφρων καὶ θρασεῖα, ἐνδεὴς ψωμοῦ γίνεται. Πενία ἄνδρα ταπεινοῖ· υἱὸς δὲ πεπαιδευμένος σοφὸς ἔσται. Μνήμη δικαίου μετ' ἐγκωμίων. Ὃς πορεύεται ἁπλῶς, πορεύεται πεποιθώς. Ὃς ἐκ χειλέων προφέρει σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον. Ὁδοὺς ζωῆς φυλάσσει παιδεία· καλύπτουσι δὲ ἔχθραν χείλη δίκαια. Ἄφρων πράσσει κακά· στόμα δὲ δικαίου ἀποστά ζει σοφίαν. Κατὰ εἰδωλολατρῶν, ἐκ χρυσοῦ καὶ ἀργύρου, ἢ λίθων, ἢ ξύλων εἰδώλων (λ. εἴδωλα) κατασκευασαμένων. Ὅτι ἐστὶ σωτηρία διὰ ξύλου τοῖς πιστεύουσι. Τὰ περὶ εἰδωλοποιῶν, ἢ ζωγραφοῦντος εἴδωλα. Περὶ πάντων τῶν κακῶν τῶν ἐν εἰδωλολατρείᾳ. Περὶ ἀσεβοῦς θρησκείας, καὶ ὅσα ἐν αὐτῇ κακά. Περὶ τοῦ κεραμέως, καὶ τῶν κεραμικῶν εἰδώλων. Περὶ πάντων τῶν εἰδώλων τῆς τῶν ἐθνῶν λατρείας. Περὶ τῶν ἐχθίστων ζώων, ὄφεων, αἰλούρων, καὶ τῶν ὁμοίων. Ὅτι εὐηργέτησεν ὁ Θεὸς τὸν Ἰσραὴλ ἀντὶ βατράχων ὀρτυγομήτραν. Σύνοψις τοῦ Σιράχ. Περὶ φόβου Θεοῦ, περὶ τοῦ μὴ θυμοῦσθαι, περὶ τοῦ δεῖν χωρὶς ὑποκρίσεως προσιέναι Θεῷ, περὶ πειρασμῶν καὶ ὑπομονῆς, περὶ τιμῆς τῆς εἰς τοὺς γονεῖς, περὶ ἐπιεικείας, περὶ τοῦ μὴ δεῖν ζητεῖν βαθύτερα τῶν προστεταγμένων, περὶ ἐλεημοσύνης καὶ ὀρφανῶν προστασίας. Περὶ σοφίας, περὶ αἰσχύνης βλαβερᾶς καὶ ἐπωφελοῦς· πολλὰ δὲ περὶ τῆς βλαβερᾶς ἐνταῦθα λέγει. Περὶ τοῦ μὴ δεῖν δεδόσθαι τῷ πόθῳ τῶν χρημάτων, μηδὲ οἴεσθαι ἀτιμωρητὶ ἁμαρτάνειν, κἂν παραυτίκα μὴ δῶμεν τὴν τιμωρίαν· μακρόθυμος γάρ ἐστιν ὁ Θεός·","english":"Concerning \"Reprove a wise man, and he will love you.\" If you become wise, you will be so for yourself and for your neighbors; but if you turn out to be wicked, you alone will draw down evils. That a foolish and shameless woman becomes destitute of a morsel of bread. Poverty humbles a man; but a well-trained son will be wise. The memory of the righteous is with praises. He who walks simply walks confidently. He who brings forth wisdom from his lips strikes a senseless man with a rod. Instruction guards the ways of life; but righteous lips cover hatred. A fool practices evil; but the mouth of the righteous distills wisdom. Against idolaters, who make idols (i.e., images) from gold and silver, or stones, or wood. That there is salvation through wood for those who believe. Concerning idol-makers, or one who paints idols. Concerning all the evils that are in idolatry. Concerning impious religion, and all the evils in it. Concerning the potter, and ceramic idols. Concerning all the idols of the worship of the nations. Concerning the most hateful animals: snakes, cats, and the like. That God benefited Israel with quail instead of frogs. A summary of Sirach. Concerning the fear of God, concerning not being angry, concerning the need to approach God without hypocrisy, concerning temptations and endurance, concerning honor toward parents, concerning gentleness, concerning the need not to seek things deeper than what has been commanded, concerning almsgiving and the protection of orphans. Concerning wisdom, concerning shame that is harmful and beneficial; and he says many things here about harmful shame. Concerning the need not to be given over to the desire for money, nor to think that one sins with impunity, even if we do not receive punishment immediately; for God is long-suffering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"δεῖν δὲ ἐξιλάσασθαι αὐτόν. Περὶ φλυαρίας, περὶ ὑπερηφανίας, περὶ φίλων δοκιμασίας, περὶ παιδείας, περὶ ἀκροάσεως ἐπωφελοῦς. Περὶ τοῦ μὴ ἁμαρτάνειν, μὴ ψεύδεσθαι, μὴ φλυαρεῖν, μὴ δευτεροῦν λόγον ἐν προσευχῇ· τουτέστιν, ἐν οἷς ἂν ὑπόσχῃ Θεῷ, μὴ ὑπέρθῃ. Περὶ γυναικὸς, περὶ οἰκετῶν, περὶ κτηνῶν, περὶ τέκνων, περὶ πατρὸς, περὶ τῆς κατὰ Θεὸν εὐλαβείας, περὶ τῆς εἰς τοὺς ἱερεῖς τιμῆς, περὶ τῆς εἰς τοὺς κακουμένους ἐπισκέψεως. Περὶ τοῦ μὴ μάχεσθαι, μὴ ὀνειδίζειν, μὴ παρορᾷν διηγημάτων σοφῶν γερόντων. Περὶ σωφροσύνης, περὶ φιλίας, περὶ τοῦ μὴ ζηλοῦν ἁμαρτωλούς. Περὶ κριτοῦ συνετοῦ καὶ ἄφρονος, περὶ ὑπερηφανίας, περὶ ἐπιεικείας, περὶ τοῦ μὴ ἀκρίτως καὶ ἀνεξετάστως μέμφεσθαι. Περὶ τοῦ φυλάττεσθαι τοὺς πονηρούς. Περὶ τῆς τῶν πλουσίων θεραπείας, ἧς παρὰ πολλῶν τυγχάνουσι, καὶ περὶ τῆς ἐνίων αὐτῶν πλεονεξίας. Περὶ μικρολόγων, οὓς θρῖπας καλοῦσι, τοὺς μὴ μεταδιδόντας ἑτέροις. Περὶ κτήσεως σοφίας, περὶ τοῦ αὐτεξουσίου. Περὶ τοῦ ἄπαιδα εἶναι, ἢ πονηρὰ τέκνα ἔχειν. Ὅτι οὐδὲν λανθάνει τὸν Θεόν. Περὶ τῶν κτισμάτων, περὶ τῆς τοῦ ἀνθρώπου πλάσεως, καὶ τιμῆς ἧς ἐτιμήθη. Περὶ τῆς τοῦ νόμου δόσεως, περὶ ἐλεημοσύνης καὶ μετανοίας, περὶ τοῦ μὴ ἀσωτεύεσθαι. Περὶ φυλακῆς μυστηρίων, περὶ ἄφρονος αἰσχύνης","english":"It was necessary to propitiate him. Concerning foolish talk, concerning pride, concerning the testing of friends, concerning instruction, concerning profitable listening. Concerning not sinning, not lying, not talking foolishly, not repeating a word in prayer—that is, whatever you have promised to God, do not put off. Concerning a wife, concerning household servants, concerning livestock, concerning children, concerning a father, concerning piety according to God, concerning honor toward the priests, concerning visitation of those who are afflicted. Concerning not fighting, not reproaching, not disregarding the narratives of wise elders. Concerning chastity, concerning friendship, concerning not envying sinners. Concerning a discerning and a foolish judge, concerning pride, concerning gentleness, concerning not blaming without judgment and without examination. Concerning guarding against the wicked. Concerning the service of the rich, which they receive from many, and concerning the greed of some of them. Concerning petty-minded men, whom they call thrīpes, those who do not share with others. Concerning the acquisition of wisdom, concerning free will. Concerning being childless, or having wicked children. That nothing escapes God. Concerning created things, concerning the formation of man, and the honor with which he was honored. Concerning the giving of the law, concerning almsgiving and repentance, concerning not living prodigally. Concerning the guarding of mysteries, concerning the shame of a fool.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"βλαβερᾶς. Περὶ τοῦ μετανοεῖν ἐπὶ ἁμαρτήμασι, περὶ τοῦ μὴ πλεονεκτεῖν, περὶ συνετοῦ καὶ ἄφρονος, περὶ θυγατρὸς θυσίας, περὶ ἀπροσεξίας μωροῦ, περὶ διανοίας στεῤῥᾶς, περὶ τοῦ μὴ ἀπαραφυλάκτως φθέγγεσθαι. Περὶ τοῦ κατανύττεσθαι τοῖς ἁμαρτήμασι, περὶ τοῦ μὴ ὀμνύναι, περὶ σοφίας. Περὶ γυναικὸς πονηρᾶς καὶ ἀγαθῆς, περὶ ἐμπόρων, περὶ ἐκλαλούντων μυστήρια. Περὶ τοῦ εἰς πρόσωπον ἐπαινοῦντος, ὕστερον δὲ χλευάζοντος. Περὶ τοῦ ἀφιέναι τῷ πλη σίον τὰ εἰς αὐτὸν πλημμελούμενα. Περὶ γλώσσης δολίας, περὶ τοῦ δανείζειν τῷ πλησίον, οὐχὶ τόκους λαβεῖν, ἀλλὰ κιχρᾷν τῷ δεομένῳ. Περὶ τοῦ ἐπιστρόφως παιδεύειν τέκνα, περὶ οἰκετῶν, περὶ ἀλόγων, περὶ ἐνυπνίων. Περὶ τῶν φοβουμένων τὸν Θεὸν, περὶ τῶν ἐξ ἀδικίας θυσιῶν, περὶ προσφορῶν τῶν ἐκ δικαιοσύνης. Περὶ φιλαργυρίας, περὶ λαιμαργίας, περὶ μέθης. Ὅτι ἡ μὲν κατασκευὴ τῆς φύσεως τοῖς ἀνθρώποις μία· τὸ δὲ τῆς προαιρέσεως διάφορον, τοὺς μὲν εὐλογεῖσθαι, τοὺς δὲ καταραθῆναι ἐποίησε. Περὶ ἰατρείας, περὶ τοῦ μὴ ἄγαν κρατεῖσθαι λύπῃ. Περὶ τοῦ δεῖν τῷ νόμῳ καὶ τοῖς τοῦ Θεοῦ νόμοις κρατεῖσθαι. Περὶ τῶν τοῦ Θεοῦ ἔργων, περὶ τῶν τιμωριῶν, περὶ τῆς ἀνθρωπίνης φύσεως, ὅτι πολλῶν ἐμπέπλησται φόνων καὶ φροντίδων. Περὶ τῶν τοῦ Θεοῦ ἔργων. Σύνοψις τῶν τῷ προφήτῃ Ἡσαΐᾳ εἰρημένων. Κατηγορία τοῦ Ἰσραὴλ καὶ συμφορὰ, καὶ παραίτησις θυσιῶν, καὶ παραίνεσις βελτίονος βίου. Προφητεία περὶ τῆς Ἐκκλησίας, καὶ τῆς ἐσομένης εἰρήνης. Κατηγορία τοῦ Ἰσραὴλ, καὶ πολιορκία ἐσομένη. Κατηγορία τῆς τρυφῆς αὐτῶν καὶ τῆς ὑπερηφανίας. Ἀποβολὴ τοῦ Ἰσραὴλ διὰ τοῦ παραδείγματος τοῦ ἀμπελῶνος.","english":"Of harmful things. Concerning repenting for sins, concerning not taking advantage, concerning the prudent and the foolish, concerning a daughter's sacrifice, concerning the heedlessness of a fool, concerning a steadfast mind, concerning not speaking without guard. Concerning being pricked to compunction for sins, concerning not swearing, concerning wisdom. Concerning a wicked and a good woman, concerning merchants, concerning those who divulge mysteries. Concerning one who praises to the face but afterward mocks. Concerning forgiving one's neighbor the offenses committed against oneself. Concerning a deceitful tongue, concerning lending to one's neighbor, not to take interest, but to lend to the needy. Concerning instructing children with conversion, concerning servants, concerning irrational animals, concerning dreams. Concerning those who fear God, concerning sacrifices from injustice, concerning offerings from righteousness. Concerning love of money, concerning gluttony, concerning drunkenness. That the constitution of nature is one for human beings, but the difference of choice has made some to be blessed and others to be cursed. Concerning healing, concerning not being too much mastered by grief. Concerning the need to be governed by the law and by the laws of God. Concerning the works of God, concerning punishments, concerning human nature, that it is filled with many murders and anxieties. Concerning the works of God. A synopsis of what was said by the prophet Isaiah. The accusation of Israel and calamity, and the rejection of sacrifices, and the exhortation to a better life. Prophecy concerning the Church, and the peace that is to come. The accusation of Israel, and the siege that is to come. The accusation of their luxury and their pride. The casting off of Israel through the example of the vineyard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Διαβάλλει τοὺς ἄρχοντας τοῦ Ἰσραὴλ εἰς πλεονεξίαν καὶ εἰς μέθην, καὶ προλέγει αὐτοῖς ἐρήμωσιν. Καὶ ἀπειλεῖ τοῖς προτιμῶσι τοὺς ψευδοπροφήτας τῶν προφητῶν. Ἄνοδος τῶν πολεμίων αὐτῶν. Ὁρᾷ τὴν ὀπτασίαν, ἐν ᾗ ἐκαθάρθη αὐτοῦ τὰ χείλη. Ἐπιστρατεύει ὁ Σύρων βασιλεὺς μετὰ τῶν Ἰσραηλιτῶν ἐπὶ τὴν Ἱερουσαλὴμ, καὶ προφητεύει ὁ Ἡσαΐας περὶ τοῦ Χριστοῦ, καὶ περὶ τῆς ἐρημώσεως Ἱερουσαλὴμ, καὶ περὶ τῆς ἀνόδου Ναβουχοδονόσορ. Προφητεία τῶν εἰς Χριστὸν πιστευόντων. Περὶ τῆς ἰσχύος καὶ ὑπερηφανίας καὶ ἀπωλείας τοῦ Ἀσσυρίου. Περὶ τῶν πιστευόντων Χριστῷ, περὶ τῆς κατὰ σάρκα γεννήσεως τοῦ Χριστοῦ· περὶ τῆς τῶν εἰς αὐτὸν πιστευόντων ἐπιεικείας. Ἀπώλειαν Βαβυλῶνος καὶ τῶν ἀλλοφύλων προφητεύει. Ἀπώλεια Μωαβιτῶν. Περὶ Χριστοῦ προφητεία. Ἀπώλεια Δαμασκοῦ, καὶ τοῦ Ἰσραὴλ συμφορὰ καὶ σωτηρία. Ἀπώλεια Αἰγύπτου. Ἀλληγορεῖ κάκωσιν εἰς τὰ ἔθνη τὰ μὴ πιστεύσαντα τῷ Κυρίῳ, καὶ εἰς τὴν ἐρήμωσιν τῆς ἀσεβείας αὐτῶν. Κελεύεται Ἡσαΐας γυμνὸς περιπατῆσαι. Ἐπιστρατεία Μήδων καὶ Βαβυλωνίων γενομένη κατὰ Ἰδουμαίας καὶ Ἀραβίας. Πολιορκία Ἱερουσαλὴμ ἡ ἐσχάτη ὑπὸ Ναβουχοδονόσορ. Πρόῤῥησις τῷ Σωμνᾷ τῷ ταμίᾳ περὶ τῆς ἀπωλείας. Οἱ δὲ ταμίαι, τουτέστιν, οἱ φύλακες τῶν ἐν τῷ ἱερῷ χρημάτων, ἀπὸ τῶν ἱερέων ἦσαν. Ἀπώλεια Τύρου, καὶ ἡ μετὰ ταῦτα σωτηρία, καὶ περὶ τῶν Ἐκκλησιῶν ἀλληγορικῶς. Ἀπώλεια Βαβυλῶνος ὑπὸ Μήδων, καὶ ἐπ' αὐτῇ εὐχαριστία τῷ Θεῷ ὑπὸ τοῦ προφήτου. Καὶ περὶ τῶν Χριστῷ πιστευόντων προφητεία, περὶ τῆς τοῦ διαβόλου ἀπωλείας τῆς ὑπὸ Χριστοῦ γενομένης· περὶ τῆς τοῦ Χριστοῦ κατὰ σάρκα παρουσίας·","english":"He accuses the rulers of Israel of greed and drunkenness, and foretells desolation to them. And he threatens those who prefer false prophets to the prophets. The ascent of their enemies. He sees the vision in which his lips were purified. The king of the Syrians campaigns with the Israelites against Jerusalem, and Isaiah prophesies concerning Christ, and concerning the desolation of Jerusalem, and concerning the ascent of Nabuchodonosor. Prophecy of those who believe in Christ. Concerning the strength and pride and destruction of the Assyrian. Concerning those who believe in Christ, concerning the birth of Christ according to the flesh; concerning the gentleness of those who believe in him. He prophesies the destruction of Babylon and of the foreigners. The destruction of the Moabites. Prophecy concerning Christ. The destruction of Damascus, and the calamity and salvation of Israel. The destruction of Egypt. He allegorizes the affliction upon the nations that did not believe in the Lord, and upon the desolation of their impiety. Isaiah is commanded to walk naked. The campaign of the Medes and Babylonians that came against Idumea and Arabia. The final siege of Jerusalem by Nabuchodonosor. A forewarning to Somnas the treasurer concerning his destruction. Now the treasurers, that is, the guardians of the treasures in the temple, were from among the priests. The destruction of Tyre, and the salvation after these things, and concerning the Churches allegorically. The destruction of Babylon by the Medes, and thanksgiving to God by the prophet over it. And prophecy concerning those who believe in Christ, concerning the destruction of the devil brought about by Christ; concerning the coming of Christ according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"περὶ τῆς εἰς Χριστὸν πίστεως. Ἐγκαλεῖται ὁ Ἰσραὴλ, ὅτι τὴν ἐλπίδα ἀπὸ Θεοῦ ἀποστήσας, ἐπὶ τοὺς Αἰγυπτίους αὐτὴν μετήγαγε· καὶ προαγορεύεται αὐτῷ κακὰ, καὶ εὐθηνία μετὰ ταῦτα. Προφητεύεται δὲ ἐν τῷ αὐτῷ περὶ τῆς τοῦ Χριστοῦ Ἐκκλησίας, περὶ τῆς ἐπιστροφῆς τῶν ἐθνῶν τῆς εἰς Χριστὸν, καὶ περὶ τῆς ἐρημώσεως Ἱερουσαλήμ. Περὶ τῆς Ἐκκλησίας ἱστορία, ὡς μὲν κατὰ τὴν πρόχειρον εἰς τὴν Ἰδουμαίαν καὶ τὴν Ἱερουσαλὴμ, κατ' ἀναγωγὴν δὲ εἰς τὴν ἐρημίαν τῶν Ἰουδαίων, καὶ εἰς τὴν εὐπραγίαν τῆς τοῦ Χριστοῦ Ἐκκλησίας. Τὰ κατὰ τὸν Σεναχηρείμ. Προφητεία περὶ Ἰωάννου τοῦ Προδρόμου, καὶ τῶν εἰς Χριστὸν πιστευόντων. Τῆς τοῦ Θεοῦ δυνάμεως ἔνδειξις, καὶ κατηγορία τοῦ Ἰσραὴλ, ὡς εἰδωλολατροῦντος, καὶ τῶν εἰς τὸν λαὸν εὐεργεσιῶν ὑπόμνησις. Περὶ τῆς ἐκκλησιαστικῆς καταστάσεως, καὶ\n\nεἰδώλων ἀσθενείας. Περὶ Χριστοῦ προφητεία, καὶ τῶν εἰς αὐτὸν πιστευόντων. Ὀνειδίζει τῷ Ἰσραὴλ ἁμαρτιῶν ἕνεκεν. Λέγει διὰ τὴν παρακοὴν αὐτῶν ἐπενηνέχθαι αὐτοῖς τὰς συμφοράς. Περὶ τῆς εἰς Χριστὸν πίστεως. Ὅτι καὶ μὴ θύοντα εἴασε τὸν λαὸν, καὶ οὐκ ἀπῄτει τὴν διὰ θυσιῶν λατρείαν. Καὶ περὶ τῶν εἰς Χριστὸν πιστευόντων προφητεία. Ἔλεγχος τῆς τῶν εἰδώλων ἀσθενείας, καὶ ἔνδειξις τῆς τοῦ Θεοῦ δυνάμεως. Ἀπώλεια Βαβυλῶνος, καὶ τῆς σκληροκαρδίας Ἰουδαίων ἔλεγχος, καὶ χρηστῶν πραγμάτων προφητεία. Περὶ Χριστοῦ προφητεία καὶ παράκλησις Ἱερουσαλήμ. Περὶ τῶν ἀποστόλων καὶ περὶ Χριστοῦ προφητεία. Περὶ τῆς τοῦ Χριστοῦ κατὰ σάρκα γεννήσεως, καὶ περὶ πάθους, καὶ ἀναστάσεως, καὶ πλήθους τῶν εἰς αὐτὸν πιστευόντων.","english":"Concerning faith in Christ. Israel is accused because, having turned its hope away from God, it transferred it to the Egyptians; and evils are foretold to it, and prosperity after these things. And in the same place it is prophesied concerning the Church of Christ, concerning the conversion of the nations to faith in Christ, and concerning the desolation of Jerusalem. A historical account concerning the Church, both in the immediate sense with reference to Idumea and Jerusalem, and by way of spiritual interpretation with reference to the desolation of the Jews and the prosperity of the Church of Christ. The events concerning Sennacherib. A prophecy concerning John the Forerunner, and concerning those who believe in Christ. A demonstration of the power of God, and an accusation against Israel, that it is given to idolatry, and a reminder of the benefits bestowed on the people. Concerning the condition of the Church, and\n\nthe weakness of idols. A prophecy concerning Christ, and concerning those who believe in him. He reproaches Israel on account of sins. He says that because of their disobedience calamities were brought upon them. Concerning faith in Christ. That he allowed the people even without sacrifice, and did not require the worship that comes through sacrifices. And a prophecy concerning those who believe in Christ. A refutation of the weakness of idols, and a demonstration of the power of God. The destruction of Babylon, and a reproof of the hardness of heart of the Jews, and a prophecy of good things. A prophecy concerning Christ and an exhortation to Jerusalem. A prophecy concerning the apostles and concerning Christ. Concerning the birth of Christ according to the flesh, and concerning his passion, and resurrection, and the multitude of those who believe in him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Περὶ τοῦ Χριστοῦ ἅμα καὶ περὶ τοῦ Ἰσραὴλ κατὰ ἱστορίαν, κατὰ ἀναγωγὴν περὶ τῶν εἰς Χριστὸν πιστευόντων. Κατηγορία Ἰουδαίων εἰδωλολατρείας ἕνεκεν, καὶ τῆς νηστείας αὐτῶν παραίτησις, καὶ ἑτέρας νηστείας βελτίονος ὑπόδειξις. Εἶτα κατηγορία τῶν δολερῶν αὐτῶν ἔργων καὶ βουλευμάτων, καὶ προφητεία περὶ τῶν εἰς Χριστὸν πιστευόντων. Περὶ Χριστοῦ προφητεία, καὶ περὶ τῶν ἰάσεων τῶν εἰς ψυχὴν καὶ εἰς σῶμα γενομένων ὑπ' αὐτοῦ, καὶ περὶ τῶν ἀποστόλων καὶ περὶ τῶν λοιπῶν τῶν πιστευόντων αὐτῷ. Περὶ τοῦ πάθους. Καὶ παρὰ τοῦ προφήτου, ὡς παρὰ τοῦ λαοῦ, ἐξομολόγησις, καὶ παρὰ τοῦ Κυρίου ἔλεγχος ἐκείνων ἀπειθείας, καὶ πρόσληψις τῶν πιστευόντων αὐτῷ, καὶ κατηγορία τῆς Ἰουδαίων εἰδωλολατρείας. Περὶ τῶν πιστευόντων ἐξ Ἰουδαίων εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν. Κατηγορία τῶν ἀπειθησάντων περὶ τῆς μελλούσης ζωῆς. Σύνοψις τῶν τῷ προφήτῃ Ἱερεμίᾳ εἰρημένων. Προαγόρευσις τῶν ἐσομένων κακῶν τῷ Ἰσραὴλ ὑπὸ τοῦ Ναβουχοδονόσορ. Ἔλεγχος τῆς εἰδωλολατρείας τοῦ Ἰσραὴλ, καὶ ὑπόμνησις τῆς τοῦ Θεοῦ εὐεργεσίας εἰς αὐτοὺς, καὶ τῶν κακῶν, ἃ ἐκ τοῦ πεποιθέναι Αἰγυπτίοις ὑπέμειναν. Τῆς τῶν εἰδώλων ἀσθενείας ἔλεγχος, καὶ τῆς αὐτῶν τῶν Ἰσραηλιτῶν ἀνθρωποθυσίας κατηγορία. Τοῦ Ἰσραὴλ κατηγορία, καὶ ἀπὸ συγκρίσεως τῆς πρὸς αὐτὸν αὔξησις τῶν τοῦ Ἰούδα τολμημάτων· καὶ προαγόρευσις χρηστῶν τῷ Ἰσραὴλ, εἰ ἐπιστρέψει πρὸς τὸν Θεόν· καὶ ὑπὸ τοῦ προφήτου, ὡς παρὰ τοῦ λαοῦ, ἐξομολόγησις. Ἡ ἄνοδος τῶν Βαβυλωνίων, καὶ τοῦ προφήτου θρῆνος ἐπὶ τῇ μελλούσῃ ἐρημώσει, καὶ αὐτῆς τῆς ἐρημώσεως ὑπογραφή.","english":"Concerning Christ and at the same time concerning Israel according to history, and according to anagogical interpretation concerning those who believe in Christ. An accusation of the Jews on account of idolatry, and a rejection of their fasting, and a pointing out of another, better fasting. Then an accusation of their deceitful works and counsels, and a prophecy concerning those who believe in Christ. A prophecy concerning Christ, and concerning the healings that were done by him for soul and for body, and concerning the apostles and concerning the rest of those who believe in him. Concerning the passion. And from the prophet, as from the people, a confession, and from the Lord a refutation of those for disobedience, and an acceptance of those who believe in him, and an accusation of the idolatry of the Jews. Concerning those from the Jews who believe in our Lord Jesus Christ. An accusation of those who were disobedient concerning the life to come. A summary of what was said by the prophet Jeremiah. A foretelling of the evils that were to come upon Israel by Nebuchadnezzar. A refutation of the idolatry of Israel, and a reminder of God's beneficence toward them, and of the evils which they endured from trusting in the Egyptians. A refutation of the weakness of idols, and an accusation of the human sacrifice of the Israelites themselves. An accusation of Israel, and from comparison the increase of the audacities of Judah against him; and a foretelling of good things to Israel, if it should turn back to God; and from the prophet, as from the people, a confession. The ascent of the Babylonians, and the prophet's lament over the coming desolation, and a sketch of that desolation itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Κατηγορία τοῦ λαοῦ, ὅτι οὐδένα ἔσχεν οὕτω δίκαιον, ὥστε στῆσαι τοῦ Θεοῦ τὴν ὀργὴν, καὶ τῆς πονηρίας αὐτῶν ἔλεγχος. Ὅτι οὐ μέχρι θεμελίων ἔχει καταστραφῆναι Ἱερουσαλὴμ ὑπὸ τοῦ Ναβουχοδονόσορ. Καὶ ἄνοδος τῶν Βαβυλωνίων, καὶ κατηγορία τῆς ἀπειθείας τοῦ Ἰσραὴλ, ὅτι οὐκ ἠνείχοντο ἀκοῦσαι τοῦ προφήτου. Κατηγορία τῶν ψευδοπροφητῶν παραλογιζομένων τὸν λαόν· τοῦ γὰρ Ἱερεμίου λέγοντος, ὅτι Πόλεμος ἔσται, αὐτὸς ἔλεγεν, Οὐχὶ, ἀλλὰ εἰρήνη ἔσται. Παραίτησις θυσιῶν, καὶ ἄνοδος τοῦ Βαβυλωνίου, καὶ τῆς ἀνεπιστρόφου διανοίας Ἰουδαίων ἔλεγχος. Παραινεῖ τῷ Ἰούδᾳ πρὸς τὸ γενέσθαι αὐτοὺς βελτίονας, καὶ ἀπειλεῖ, εἰ μὴ γένοιντο, τὰ αὐτὰ πείσεσθαι αὐτοὺς τῷ Ἰσραήλ· καὶ κωλύει τὸν Ἱερεμίαν δεῖσθαι ὑπὲρ αὐτῶν. Παραίτησις θυσιῶν, κατηγορία τῆς ἀπροσεξίας αὐτῶν, καὶ τῆς ἀνθρωποθυσίας, ἣν ἐποιοῦντο τοῖς δαίμοσι. Καὶ προαγόρευσις τοῦ τάφον ἔσεσθαι τὸν τόπον τοῦ εἰδώλου αὐτῶν, καὶ τοῦ μηδὲ τάφοις τινὰς τῶν ἀναιρουμένων παραδίδοσθαι. Ἔτι περὶ τῆς ἀνόδου τῶν πολεμίων, καὶ θρῆνος Ἱερεμίου ἐπὶ ταῖς κακίαις αὐτῶν. Κατηγορία τῶν Ἰουδαίων, ὡς ἀπεριτμήτων τῇ καρδίᾳ, καὶ παραίνεσις πρὸς τὸ μὴ εἰδωλολατρεῖν, καὶ ὡς παρὰ τοῦ λαοῦ θρῆνος ἐπὶ τοῖς μέλλουσι κακοῖς, καὶ κατηγορία παρὰ τοῦ Θεοῦ. Παραίνεσις τοῦ Ἰσραὴλ πρὸς τὸ ὑπακούειν Θεῷ, καὶ κατηγορία τῶν πατέρων αὐτῶν, καὶ αὐτῶν κακὰ ἐσόμενα. Καὶ κωλύεται πάλιν Ἱερεμίας προσεύχεσθαι ὑπὲρ αὐτῶν. Ἀποδύρεται ὁ προφήτης ἐπιβουλευόμενος ὑπὸ Ἰουδαίων ἐν Ἀναθὼθ, καὶ προλέγει διὰ τοῦτο ἑπόμενον αὐτοῖς ὄλεθρον.","english":"An accusation of the people, that no one among them was so righteous as to stand and avert the wrath of God, and a refutation of their wickedness. That Jerusalem was not to be destroyed by Nebuchadnezzar down to its foundations. And the advance of the Babylonians, and an accusation of Israel's disobedience, that they could not endure to hear the prophet. An accusation of the false prophets who deceived the people; for when Jeremiah said, \"There will be war,\" he himself said, \"No, but there will be peace.\" A setting aside of sacrifices, and the advance of the Babylonian, and a refutation of the unrepentant mind of the Jews. He exhorts Judah to become better, and threatens that, if they do not become so, they will suffer the same things as Israel; and he prevents Jeremiah from entreating on their behalf. A setting aside of sacrifices, an accusation of their inattention, and of the human sacrifice which they offered to demons. And a foretelling that their idol's place will become a tomb, and that some of those who are slain will not even be given over to tombs. Still concerning the advance of the enemies, and the lament of Jeremiah over their evils. An accusation of the Jews, that they are uncircumcised in heart, and an exhortation not to worship idols, and how there is a lament from the people over the evils to come, and an accusation from God. An exhortation of Israel to obey God, and an accusation of their fathers, and the evils that will befall them. And Jeremiah is again prevented from praying on their behalf. The prophet laments being plotted against by the Jews in Anathoth, and foretells that destruction will therefore follow upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Τὸ περίζωμα κελεύεται κρύψαι Ἱερεμίας, καὶ προλέγει πληρωθήσεσθαι αὐτοὺς, καὶ μεθυσθήσεσθαι ἀπὸ κακῶν. Περὶ τῆς ἀβροχίας·\n\nκαὶ κωλύεται προσεύχεσθαι ὑπὲρ αὐτῶν ὁ προφήτης, καὶ παραιτεῖται ὁ Θεὸς τὰ ὁλοκαυτώματα αὐτῶν, καὶ τὰς νηστείας, καὶ ἀπειλεῖ τοῖς ψευδοπροφήταις κακὰ, ἐπειδὴ ἔλεγον ὅτι οὐκ ἔσονται συμφοραὶ τῷ λαῷ. Ἱκετεύει τὸν Θεόν· ὁ δέ φησιν, οὐκ εἰσακούσεσθαι, οὐδὲ ἐὰν Μωϋσῆς καὶ Σαμουὴλ πρεσβεύωσιν ὑπὲρ αὐτῶν, ἀλλὰ δώσειν αὐτοὺς εἰς μάχαιραν καὶ θάνατον, καὶ λιμὸν καὶ αἰχμαλωσίαν, καὶ εἰς διασπασμὸν κακῶν. Καὶ Ἱερεμίας εὔχεται τιμωρηθῆναι τοὺς ὀνειδίζοντας αὐτόν· ὁ δὲ Θεός φησιν αὐτῷ· Ἐὰν ἐξάγῃς τίμιον ἀπὸ ἀναξίου, ὡς στόμα μου ἔσῃ. Κελεύεται μὴ γῆμαι ὁ Ἱερεμίας, μηδὲ θρηνεῖν, μηδὲ τοῦ γινομένου τοῖς ἀποθνήσκουσι κοινωνεῖν τοῖς Ἰσραηλίταις. Περὶ τῶν ἀποστόλων, περὶ Χριστοῦ προφητεία· τοὺς λόγους τῶν ἀπιστούντων αὐτῷ ὁ προφήτης προλέγει, καὶ κατεύχεται αὐτῶν. Καὶ παραινεῖ τοῖς Ἰουδαίοις, ὥστε τὸ σάββατον τηρεῖν. Εἰς τὸν οἶκον τοῦ κεραμέως πέμπεται ὁ προφήτης. Πέρας λαλήσω, φησὶν ὁ Θεὸς, ἐπὶ βασιλείας, ὥστε ἀναιρεῖν αὐτήν· καὶ ἐὰν ἐπιστρέψωσιν, οὐ μὴ ἀνέλω. Καὶ πέρας λαλήσω, φησὶν, ἐπὶ ἔθνος ἢ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι. Καὶ ἐὰν ποιήσωσι τὸ πονηρὸν, οὐ ποιήσω κἀγὼ περὶ τῶν ἀγαθῶν ὧν ἐλάλησα ποιῆσαι αὐτοῖς. Τοῦτο δὲ χρήσιμον πρὸς Ἰουδαίους τὸ κεφάλαιον, ὅταν λέγωσιν ὅτι ἐπηγγείλατο αὐτοῖς ἀγαθὰ ὁ Κύριος. Ἀπειθήσαντες γὰρ τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, αὐτοὶ ἑαυτοῖς αἴτιοι ἐγένοντο τῶν παρόντων κακῶν.","english":"Jeremiah is commanded to hide the loincloth, and he foretells that they will be filled and made drunk with evils. Concerning the drought;\n\nand the prophet is prevented from praying for them, and God rejects their burnt offerings and their fasts, and threatens evils against the false prophets, because they were saying that calamities would not come upon the people. He entreats God; but he says that he will not listen, not even if Moses and Samuel intercede on their behalf, but will give them over to sword and death, and famine and captivity, and to the tearing apart of evils. And Jeremiah prays that those who reproach him be punished; but God says to him: If you bring out the precious from the worthless, you shall be as my mouth. Jeremiah is commanded not to marry, nor to lament, nor to share in what is done for the dead among the Israelites. Concerning the apostles, a prophecy concerning Christ; the prophet foretells the words of those who do not believe in him, and prays against them. And he exhorts the Jews to keep the sabbath. The prophet is sent to the potter's house. I will speak a end, says God, against a kingdom, so as to destroy it; and if they turn back, I will surely not destroy it. And I will speak a end, he says, against a nation or a kingdom, so as to rebuild it. And if they do evil, I also will not do concerning the good things which I spoke to do for them. But this chapter is useful against the Jews, when they say that the Lord promised them good things. For by disobeying our Lord Jesus Christ, they themselves became the cause of the present evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Τὴν κατ' αὐτοῦ γινομένην ἐπιβουλὴν ὑπὸ Ἰουδαίων ὁ προφήτης προλέγει, καὶ κατεύχεται αὐτῶν, ὅτι πονηρὰ ἀντὶ ἀγαθῶν ἀποδεδώκασι. Κελεύεται ὁ Ἱερεμίας βικὸν ὀστράκινον λαβὼν, καὶ διαμαρτυράμενος τὰ κακὰ τοῦ λαοῦ, συντρῖψαι τὸν βικὸν κατ' ὀφθαλμοὺς αὐτῶν, καὶ εἰπεῖν· Οὕτω συντριβήσεται Ἱερουσαλήμ. Καὶ ἐμβληθεὶς ὑπὸ τοῦ Πασχὼρ εἰς τὸν καταράκτην, προφητεύει τῷ Πασχὼρ τὰ ἐκδεξόμενα αὐτῷ κακά. Εἶτα ἀσχάλλει ἐπὶ τοῖς διασύρουσιν αὐτὸν, καὶ κατεύχεται αὐτῶν, καὶ καταρᾶται τῇ ἡμέρᾳ τῇ ἑαυτοῦ. Πέμπει Σεδεκίας ὁ βασιλεὺς μαθεῖν παρὰ Ἱερεμίου, εἰ ἀπελεύσεται ἀπ' αὐτοῦ Ναβουχοδονόσορ. Ὁ δέ φησιν, ὅτι ὁ Θεὸς πολεμήσει τοὺς Ἰουδαίους, καὶ τὸν βασιλέα Σεδεκίαν. Εἰ δὲ βούλοιτο ὁ λαὸς ἑκὼν προσχωρῆσαι τῷ Ναβουχοδονόσορ, σωθήσεσθαι αὐτὸν, καὶ τὸν βασιλέα δὲ οὐκ ἀπολεῖσθαι, εἰ τῆς οἰκείας ἀποστὰς κακίας, τοῖς τοῦ Θεοῦ προστάγμασι προσέχειν ἐθέλοι. Κατὰ τοῦ Ἰωακεὶμ καὶ τοῦ Ἰεχονίου, καὶ κατὰ τῶν ποιμένων εἰς τὸν Κύριον προφητεία, καὶ τῶν ψευδοπροφητῶν κατηγορία. Χρηστὰ τῷ Ἰούδᾳ προφητεύει. Τῷ δὲ ὑπολειφθέντι λαῷ ἐν Ἱερουσαλὴμ μετὰ Σεδεκίου διὰ τοῦ ὑποδείγματος τῶν συκῶν προφητεύει τοῦ Ναβουχοδονόσορ τὴν ἄνοδον, καὶ πάντων τῶν ἐθνῶν τὴν ἀπώλειαν διὰ τοῦ ποτηρίου τούτου δηλῶν. Προαγορεύει ἀπώλειαν τῆς Ἱερουσαλήμ. Καὶ συλλαμβάνεται ἐπὶ θανάτῳ Ἱερεμίας ὑπὸ τῶν ἱερέων, καὶ ἐκφεύγει τὸν κίνδυνον. Κελεύεται ὁ προφήτης περιθεῖναι ἑαυτῷ δεσμοὺς, καὶ τοῖς πρέσβεσι τῶν ἀλλοφύλων εἰπεῖν, ὥστε ἀπαγγεῖλαι τοῖς βασιλεῦσιν αὐτοῖς ὑποταγῆναι τῷ Ναβουχοδονόσορ·","english":"The prophet foretells the plot being formed against him by the Jews, and prays against them, because they have returned evil for good. Jeremiah is commanded to take a clay flask, and after testifying to the evils of the people, to shatter the flask before their eyes, and to say: Thus shall Jerusalem be shattered. And having been cast by Pashhur into the dungeon, he prophesies to Pashhur the evils that will come upon him. Then he is distressed at those who mock him, and prays against them, and curses the day of his own birth. King Zedekiah sends to learn from Jeremiah whether Nebuchadnezzar will depart from him. And he says that God will fight against the Jews, and against King Zedekiah. But if the people willingly choose to go over to Nebuchadnezzar, he will be saved, and the king will not perish, if he departs from his own wickedness and is willing to attend to the ordinances of God. A prophecy against Jehoiakim and Jeconiah, and against the shepherds, directed to the Lord, and an accusation of the false prophets. He prophesies good things to Judah. And to the people left in Jerusalem with Zedekiah, through the example of the figs, he prophesies the ascent of Nebuchadnezzar, and by this cup he indicates the destruction of all the nations. He foretells the destruction of Jerusalem. And Jeremiah is seized by the priests for death, and escapes the danger. The prophet is commanded to put bonds on himself, and to speak to the envoys of the foreigners, so as to report to their kings that they should submit to Nebuchadnezzar;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"ἀπειλεῖν γὰρ τὸν Θεὸν θάνατον τοῖς μὴ ὑποτασσομένοις αὐτῷ. Παραινεῖ δὲ ταύτην τὴν παραίνεσιν καὶ τῷ Σεδεκίᾳ, καὶ τῷ λαῷ, καὶ τοῖς ἱερεῦσιν. Ὁ δὲ ψευδοπροφήτης Ἀνανίας ἀνθίστατο Ἱερεμίᾳ τῷ προφήτῃ, λέγων, τὰ σκεύη τὰ ἱερὰ ἐπανήξειν, καὶ τὸν Ἰεχονίαν, ὃς ἦν υἱὸς Ἰωακεὶμ ἀδελφοῦ Σεδεκίου. Καὶ συνέτριψε καὶ τοὺς κλοιοὺς τοῦ προφήτου. Πέμπεται τοίνυν ὁ Ἱερεμίας θάνατον αὐτῷ προλέγων ἐν αὐτῷ ἐκείνῳ τῷ ἐνιαυτῷ, ὡς καὶ συνέβη. Τὰ κακὰ τοῖς ἐν Βαβυλῶνι ψευδοπροφήταις προλέγει, καὶ τῷ λαῷ μακρὸν τὸν τῆς αἰχμαλωσίας χρόνον, ἀλλ' ὅμως ἔσεσθαι ἐπάνοδον. Ἐπὶ τούτοις ἠγανάκτει Σαμέας, καὶ ἐπιτιμᾷ τῷ ἱερεῖ, ὅτι οὐκ ἐκώλυσε τὸν Ἱερεμίαν τοιαῦτα προφητεῦσαι. Διὰ τοῦτο ἀπειλεῖ ὁ Θεὸς ἀπολέσειν αὐτόν. Εἶτα λόγος παρακλητικὸς τῷ Ἰσραήλ. Δηλοῖ τὸν καιρὸν, καθ' ὃν ἔμελλον ἐπανέρχεσθαι ἐκ Βαβυλῶνος. Οὗτος δὲ ἦν ὁ τοῦ φασὲκ, καθὼς καὶ ἐν τῷ Ἔσδρᾳ ἔστιν εὑρεῖν, ὅτι τῇ ἑορτῇ τῶν ἀζύμων ἐπανῆλθον. Ὥστε φανερῶς ἐλέγχονται ψευδόμενοι Ἰουδαῖοι. Τὰ γὰρ ἐν τῷ τόπῳ τούτῳ γεγραμμένα περὶ αὐτῶν","english":"For God was threatening death to those who did not submit to him. He gives this same exhortation to Zedekiah, to the people, and to the priests. But the false prophet Hananiah opposed Jeremiah the prophet, saying that the sacred vessels would return, and Jeconiah, who was the son of Jehoiakim, the brother of Zedekiah. And he also broke the prophet's yokes. Jeremiah is therefore sent to foretell death for him in that very same year, as indeed happened. He foretells evils to the false prophets in Babylon, and to the people a long time of captivity, but that nevertheless there would be a return. At these things Shemaiah was indignant, and he rebukes the priest because he did not prevent Jeremiah from prophesying such things. For this reason God threatens to destroy him. Then a word of consolation to Israel. He makes clear the time at which they were going to return from Babylon. And this was the [time] of the phasek, as is also to be found in Ezra, that they returned at the feast of unleavened bread. So the Jews are plainly convicted of lying. For the things written in this place concerning them","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"ἀγαθὰ ἔτι προσδοκῶσιν, ἅπερ ἦλθον. Περὶ τῶν ἀναιρεθέντων παιδίων ὑπὸ Ἡρώδου. Περὶ τῆς Νέας Διαθήκης προφητεία. Καὶ τὴν ἐν τῷ τόπῳ δὲ τούτῳ οἰκοδομὴν γεγραμμένην τῆς πόλεως ἔτι προσδοκῶσιν Ἰουδαῖοι. Καὶ αὕτη δὲ τέλος ἔσχεν, ὅτε ἀνῆλθον ἐκ Βαβυλῶνος γενομένη. Κελεύεται ὁ Ἱερεμίας ἀγοράσαι τὸν ἀγρὸν τοῦ πατραδέλφου αὐτοῦ, καὶ ἀγοράσας λέγει, ὅτι ἡ πόλις παρεδόθη, καὶ κελεύειν ἀγοράσαι ἀγρόν. Ὁ δὲ Θεός φησι πρὸς αὐτόν· Τὰ μὲν παρόντα κακὰ διὰ τὰς ἁμαρτίας τοῦ λαοῦ· ἔσται καιρὸς, ὅτε πάλιν κατοικηθήσεται ἡ πόλις. Προλέγει τῷ Σεδεκίᾳ, ὅτι ἁλώσεται, καὶ ἐγκαλεῖ τοὺς δούλους, οὓς ἠλευθέρωσαν, πάλιν καταδουλωσαμένοις, καὶ ἀπειλεῖ μεγάλην ἔσεσθαι συμφοράν. Διὰ τοῦτο κελεύει τοὺς υἱοὺς Ἰωναδὰβ ποιεῖν οἶκον. Οἱ δὲ παραιτοῦνται. Κελεύεται ὁ Ἱερεμίας γράψαι, ὅσα προεφήτευσεν ἐπὶ Ἰσραὴλ, ἵνα οὕτω γοῦν φοβηθῶσιν, ἀκούσαντες πάλιν τὰ μέλλοντα αὐτοὺς διαδέχεσθαι κακά. Ὁ δὲ προστάσσει τῷ Βαροὺχ, τοῦ ποιῆσαι, καὶ ἐποίησε. Καὶ γράψας ἀνέγνω τοῖς Ἰουδαίοις. Ὡς δὲ ἤκουσαν οἱ ἄρχοντες, ἀνήγγειλαν τῷ βασιλεῖ Ἰωακείμ. Ὁ δὲ λαβὼν τὸ βιβλίον κατέκαυσε. Καὶ κελεύεται Ἰερεμίας ἕτερον γράψαι βιβλίον τοιοῦτον. Καὶ προφητεύει τῷ βασιλεῖ συμφορὰς διὰ τὸ τόλμημα τοῦτο. Προφητεύει τὴν ἅλωσιν Ἱερουσαλήμ· καὶ συλλαμβάνεται καὶ ἐμβάλλεται εἰς δεσμωτήριον ὁ Ἱερεμίας, καὶ μεταπεμφθεὶς ἐκεῖθεν ὑπὸ Σεδεκίου, λέγει αὐτῷ, ὅτι ἁλώσεται, καὶ ἀξιοῖ ὥστε μὴ παραπεμφθῆναι εἰς τὸ δεσμωτήριον. Καὶ λαβόντες αὐτὸν οἱ ἄρχοντες ἐνέβαλον εἰς τὸν λάκκον τοῦ βορβόρου. Καὶ ἀνήγαγεν αὐτὸν ἐκεῖθεν ὁ Ἀβδαμελέκ.","english":"They still expect the good things that have come. Concerning the infants killed by Herod. Prophecy concerning the New Covenant. And the Jews still expect the building of the city written of in this place. And this too had its end, when it was built after they came up from Babylon. Jeremiah is commanded to buy the field of his uncle, and having bought it he says that the city has been handed over, and that he is commanded to buy a field. And God says to him: The present evils are because of the sins of the people; there will be a time when the city will again be inhabited. He foretells to Zedekiah that he will be captured, and he brings a charge against the slaves whom they had freed, that they have enslaved them again, and he threatens that there will be a great calamity. For this reason he commands the sons of Jonadab to make a house. But they decline. Jeremiah is commanded to write all that he prophesied against Israel, so that at least in this way they might be afraid, having heard again the evils that are about to follow them. And he orders Baruch to do it, and he did it. And having written it, he read it to the Jews. And when the rulers heard, they reported to King Jehoiakim. And he took the book and burned it. And Jeremiah is commanded to write another such book. And he prophesies calamities to the king because of this audacity. He prophesies the capture of Jerusalem; and Jeremiah is seized and thrown into prison, and having been sent for from there by Zedekiah, he says to him that he will be captured, and he asks that he not be sent away to the prison. And the rulers took him and threw him into the pit of mire. And Abdamelek brought him up from there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Καὶ μεταπεμφθεὶς πάλιν ὑπὸ τοῦ βασιλέως, προαγορεύει αὐτῷ σωτηρίαν, εἰ βουληθείη ἑκὼν ἐξελθεῖν πρὸς τοὺς πολεμίους· εἰ δὲ μὴ βουληθείη, ὄλεθρον πάσῃ τῇ πόλει, καὶ αὐτῷ μεγάλα κακὰ ἔσεσθαι. Ὡς δὲ οὐκ ἔπεισεν ἐξελθεῖν, ἀνῆλθεν ὁ βάρβαρος, καὶ ἑάλω ἡ πόλις μετὰ Σεδεκίου. Καὶ τῷ Ἱερεμίᾳ εὖ ἐχρήσαντο οἱ ἄρχοντες τοῦ Ναβουχοδονόσορ. Τῷ Ἀβδεμελὲκ προαγορεύει σωτηρίαν. Αὐτοὺς δὲ λαβόντας αἵρεσιν παρὰ τοῦ ἀρχιμαγείρου, ὥστε ἀπελθεῖν ὅπου βούλοιντο, ἔρχεται πρὸς Γοδολίαν, ὃν κατέστησεν ἄρχοντα τοῖς ὑπολειφθεῖσιν ἐν τῇ Ἰουδαίᾳ. Συνήχθησαν πρὸς Γοδολίαν οἱ διεσπαρμένοι ἐν τοῖς ἀγροῖς Ἰουδαῖοι. Ἰσμαὴλ ἀναιρεῖ τὸν Γοδολίαν, καὶ ἑτέρους τινὰς, καὶ λαβὼν τὸν λαὸν τοῦ Γοδολίου, ἐπορεύθη εἰς τὴν Ἀμμωνῖτιν χῶραν ὁ Ἰσμαήλ. Ὡς δὲ εἶδεν αὐτὸν ὁ Ἰωάνναν, εἷς τις τῶν ἀρχόντων, εὐνοϊκῶς διακείμενος πρὸς Γοδολίαν, ἔφυγε μετὰ τῶν ὀκτὼ μόνων ἀνδρῶν ὁ Ἰσμαὴλ, καὶ τὸν λαὸν ἔλαβεν ὁ Ἰωάνναν. Ὥστεδεηθῆναι τοῦ Θεοῦ περὶ αὐτῶν δεηθεὶς, καὶ συμβουλεύσας αὐτοῖς μὴ εἰσελθεῖν εἰς Αἴγυπτον (θάνατον γὰρ ἀπειλεῖν τὸν Θεὸν, εἰ μετοικήσαιεν ἐκεῖ), οὐκ ἔπεισεν. Ἐπεὶ δὲ ἦλθον ἕως Τάφνας, παραινεῖ αὐτοῖς μὴ εἰδωλολατρεῖν. Ὡς δὲ ἀντέλεγον, προαγορεύει αὐτοῖς ὄλεθρον μέγαν, καὶ τῷ βασιλεῖ τῶν Αἰγυπτίων τὴν ἀπώλειαν Αἰγύπτου προλέγει, καὶ τῶν ἀλλοφύλων, τὴν ἀπώλειαν Μωαβιτῶν λέγει, καὶ Ἀμμανιτῶν καὶ Ἰδουμαίων, τὴν ἀπώλειαν Δαμασκοῦ καὶ Ἐλὰμ προλέγει, καὶ τὴν ἀπώλειαν Βαβυλῶνος, καὶ τὴν ἄνοδον τῶν Ἰουδαίων τὴν ἐκεῖθεν.","english":"And having been summoned again by the king, he foretells salvation to him, if he would willingly go out to the enemies; but if he would not, destruction for the whole city, and great evils for himself. And when he did not persuade him to go out, the barbarian came up, and the city was captured along with Zedekiah. And the rulers of Nebuchadnezzar treated Jeremiah well. He foretells salvation to Abde-melech. But they, having received permission from the chief cook to depart wherever they wished, he comes to Gedaliah, whom he had appointed ruler over those left behind in Judea. The Jews who had been scattered in the fields gathered to Gedaliah. Ishmael kills Gedaliah, and certain others, and taking Gedaliah's people, Ishmael went to the land of Ammon. But when Johanan, one of the rulers, who was favorably disposed toward Gedaliah, saw him, Ishmael fled with only eight men, and Johanan took the people. So that, having prayed and besought God concerning them, and having advised them not to enter Egypt (for God was threatening death, if they should migrate there), he did not persuade them. And when they came as far as Tahpanhes, he exhorts them not to worship idols. And when they opposed him, he foretells great destruction to them, and to the king of the Egyptians he foretells the ruin of Egypt, and of the foreigners; he speaks of the ruin of the Moabites, and foretells the ruin of the Ammonites and Idumeans, the ruin of Damascus and Elam, and the ruin of Babylon, and the return of the Jews from there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Πῶς ἑάλω Ἱερουσαλὴμ προλέγει, καὶ ἀπὸ ἀτιμίας εἰς τιμὴν ἦλθε Ἰωακεὶμ, ὁ ἑκὼν προσχωρήσας τῷ Ναβουχοδονόσορ μετὰ τῆς μητρὸς αὐτοῦ. Σύνοψις τῶν τῷ προφήτῃ Ἰεζεκιὴλ εἰρημένων. Ὁρᾷ τὴν ὀπτασίαν τῶν Χερουβὶμ ὁ προφήτης, καὶ κελεύεται λαλῆσαι τοῖς Ἰσραηλίταις παρὰ τοῦ Θεοῦ. Φέρεται ὑπὸ τοῦ Πνεύματος εἰς τὴν αἰχμαλωσίαν, καὶ παρορμᾶται ὑπὸ τοῦ Θεοῦ πρὸς τὸ μετὰ παῤῥησίας καὶ ἀόκνως τοῖς τε ἀνόμοις καὶ τοῖς δικαίοις τὴν εἰς τὴν ζωὴν φέρουσαν διαγγέλλειν, καὶ τὰς τοῦ Θεοῦ προμηνύειν ἐντολάς. Κελεύεται ἐγκλεῖσαι ἑαυτὸν, καὶ τῆς Ἱερουσαλὴμ πολιορκίαν προμηνῦσαι διὰ τοῦ ὑποδείγματος τῆς πλίνθου καὶ τοῦ τηγάνου. Κελεύεται δὲ καὶ ἐπὶ ἓν πλευρὸν κοιμηθῆναι ἡμερῶν ἀριθμὸν, φανερῶν τὴν ἐν τῇ αἰχμαλωσίᾳ ἐσομένην τῷ λαῷ θλίψιν. Προλέγει διὰ τῶν ἄρτων, οὓς ἐπὶ βολβίτων ποιεῖ, καὶ διὰ τοῦ μερισμοῦ τῶν τριχῶν τὸν θάνατον αὐτῶν καὶ τὴν διασποράν· καὶ τὴν ἐρήμωσιν τῆς πόλεως καὶ\n\nτῶν εἰδώλων προστίθησιν. Ὁρᾷ τὰς ἀνομίας τοῦ λαοῦ καὶ τὴν εἰδωλολατρείαν. Μετὰ ταῦτα τοὺς ἕως ὀλέθρου τῆς πόλεως ἐλθόντας. Ὁρᾷ δὲ πάλιν τὰ Χερουβὶμ, καὶ προλέγει τῇ πόλει κακά. Περὶ τῶν εἰς Χριστὸν πιστευόντων. Προμηνύει τὴν αἰχμαλωσίαν αὖθις τοῦ λαοῦ τὴν ἐπὶ Σεδεκίου, καὶ τὴν αὐτοῦ Σεδεκίου τύφλωσιν τὴν ὑπὸ τοῦ Ναβουχοδονόσορ γενομένην. Προλέγει, μὴ εἰς μακρὸν χρόνον ἐκβήσεσθαι τὰ κακὰ, ἀλλ' ἐγγὺς εἶναι. Ἀπειλεῖ τοῖς ψευδοπροφήταις, καὶ ἀπαραίτητα αὐτῶν φησι τὰ κακὰ εἶναι, ἅπερ ὑποστήσονται· ὡς μηδὲ Ἰὼβ, ἢ Δανιὴλ, ἢ Νῶε τοὺς υἱοὺς αὐτῶν δύνασθαι ῥύσασθαι·","english":"He foretells how Jerusalem was captured, and how Jehoiakim came from dishonor to honor, he who willingly went over to Nebuchadnezzar with his mother. A summary of what was spoken to the prophet Ezekiel. The prophet sees the vision of the Cherubim, and is commanded by God to speak to the Israelites. He is carried by the Spirit into the captivity, and is urged by God to proclaim with boldness and without hesitation to both the lawless and the righteous the way that leads to life, and to foretell the commandments of God. He is commanded to shut himself in, and to foretell the siege of Jerusalem through the figure of the brick and the pan. He is also commanded to lie on one side for a number of days, making clear the affliction that will come upon the people in the captivity. He foretells through the loaves, which he makes upon dung, and through the division of the hairs, their death and their dispersion; and he adds the desolation of the city and of the idols. He sees the lawlessness of the people and their idolatry. After these things, those who came to the destruction of the city. And again he sees the Cherubim, and foretells evils to the city. Concerning those who believe in Christ. He foretells again the captivity of the people under Zedekiah, and the blinding of Zedekiah himself, which was done by Nebuchadnezzar. He foretells that the evils will not come to pass after a long time, but are near. He threatens the false prophets, and says that the evils which they will undergo are inexorable; so that not even Job, or Daniel, or Noah could deliver their sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"καὶ τὴν εἰς τέλος ἐρήμωσιν αὐτῶν διὰ τῆς κληματίδος τῆς ἀμπέλου δηλοῖ. Διηγεῖται τὴν ἀσχημοσύνην τοῦ λαοῦ τὴν ἐξ ἀρχῆς, πρὶν ἢ προσλαβέσθαι αὐτὸν τὸν Θεὸν, καὶ τὴν εὐπρέπειαν τὴν μετὰ τὸ προσλαβέσθαι· καὶ τὴν εἰδωλολατρείαν αὐτοῦ, καὶ τὴν διὰ ταύτην αὐτοὺς διαδεξαμένην ἄλωσιν, καὶ μεγάλας δείκνυσιν αὐτῆς τὰς ἀνομίας ἀπὸ συγκρίσεως Σοδόμων καὶ Σαμαρείας, οὔσας καὶ καθ' ἑαυτὰς μεγάλας. Δύναται δὲ τὰ χρηστὰ, ἃ προλέγει, τὸ, Ἀναστήσω τὴν διαθήκην μου μετὰ σοῦ, περὶ τῶν εἰς Χριστὸν πιστευόντων λέγεσθαι. Τὴν ἄνοδον τοῦ Ναβουχοδονόσορ προλέγει. Πρὸς τοὺς λέγοντας· Οἱ πατέρες ἔφαγον τὸν ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ὠμοδίασαν. Περὶ τῆς μητρὸς τῶν περὶ Σεδεκίαν τὸν βασιλέα. Διαμαρτύρεται τοῖς πρεσβυτέροις τὰς ἀνομίας τῶν πατέρων αὐτῶν. Τὸ δὲ, Διότι ἐπὶ τοῦ ὄρους μου τοῦ ἁγίου, ἐπ' ὄρους ὑψηλοῦ Ἰσραὴλ λέγει· Ἀδωναῒ, Κύριε, ἐκεῖ δουλεύσουσί μοι πᾶς οἶκος Ἰσραὴλ εἰς τέλος, εἰς τοὺς πιστεύοντας τῷ Χριστῷ δύνασθαι λαμβάνεσθαι. Ἐπὶ Θεμὰν, καὶ ἐπὶ Ἰσραὴλ, καὶ ἐπὶ υἱοὺς Ἀμμών. Καὶ τὰς ἀνομίας καὶ τὰς ἁμαρτίας λέγει τοῦ Ἰσραὴλ, καὶ τῶν ἱερέων, καὶ τῶν ἀρχόντων καὶ ψευδοπροφητῶν. Καὶ ἐζήτουν, φησὶν, ἄνδρα ἀναστρεφόμενον ὀρθῶς, καὶ ἑστῶτα ἐν διακοπῇ φραγμοῦ πρὸ προσώπου μου ἐν καιρῷ τῆς γῆς, τοῦ μὴ εἰς τέλος ἐξαλεῖψαι αὐτόν· καὶ οὐχ εὗρον. Περὶ τῆς εἰδωλολατρείας τοῦ λαοῦ Ἰσραὴλ τῆς ἐν Αἰγύπτῳ, καὶ τῆς μετὰ ταῦτα, καὶ τῶν συμφορῶν. Καὶ ἔτι οὔτε πένθος ποιῆσαι συγχωρηθήσονται ἐπὶ τοῖς συμβαίνουσι χαλεποῖς. Κατὰ Ἀμμανιτῶν καὶ Ἰδουμαίων, καὶ ἀλλοφύλων, καὶ τῆς Σὼρ, ἣν Τύρον λέγουσιν εἶναι.","english":"And he reveals their complete desolation through the vine branch. He recounts the shamefulness of the people from the beginning, before God took them to himself, and the comeliness after he took them; and he shows its idolatry, and the captivity that followed upon them because of it, and that its lawless deeds are great from a comparison with Sodom and Samaria, though they are great even in themselves. But the good things which he foretells—the words, I will raise up my covenant with you—can be said concerning those who believe in Christ. He foretells the ascent of Nebuchadnezzar. To those who say, The fathers ate the unripe grape, and the teeth of the children were set on edge. Concerning the mother of those around King Zedekiah. He solemnly charges the elders with the lawless deeds of their fathers. But the words, Because on my holy mountain, on the high mountain of Israel, he says: Adonai, Lord, there all the house of Israel shall serve me in the end—can be taken as referring to those who believe in Christ. Against Teman, and against Israel, and against the sons of Ammon. And he speaks of the lawless deeds and the sins of Israel, and of the priests, and of the rulers and false prophets. And they were seeking, he says, a man who walks uprightly, and stands in the breach of the wall before my face in the time of the land, so as not to blot it out completely; and they did not find one. Concerning the idolatry of the people of Israel in Egypt, and that which came afterward, and their calamities. And moreover they shall not even be permitted to make mourning over the grievous things that befall them. Against the Ammonites and Idumeans, and the foreigners, and Syr, which they say is Tyre.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Προλέγει συμφορὰς μεγάλας, κατὰ τοῦ ἄρχοντος Τύρου καὶ Σιδῶνος, καὶ Αἰγύπτου, καὶ τοῦ Αἰγυπτίων βασιλέως. Ἀπειλεῖ τῷ σκοπῷ τοῦ λαοῦ, εἰ μὴ προείποι τῷ λαῷ, οὗ τέθειται σκοπὸς πρὸς τὰς παρὰ τοῦ Θεοῦ ἐπιφερομένας συμφοράς. Καὶ λέγει, ὡς μήτε ἄνομον ἀπόλλυσθαι διὰ τὰς προτέρας ἀνομίας, ἐὰν ἐπιστρέψῃ τοῦ ποιῆσαι τὰ ἀρεστὰ τῷ Θεῷ· μήτε δίκαιον σώζεσθαι, διὰ τὰς προτέρας δικαιοσύνας, ἐὰν μεταβληθεὶς γένηται ἄνομος καὶ ἄδικος. Ἦλθέ τις πρὸς τὸν προφήτην ἀπαγγέλλων, ὅτι ἑάλω Ἱερουσαλήμ· λέγει δὲ καὶ περὶ τούτου ἐγκαλῶν, ὅτι μὴ προσέχωσι τοῖς προφητευομένοις. Προφητεύει δὲ καὶ κατὰ τῶν ποιμένων τοῦ Ἰσραήλ· καὶ ἐπαγγέλλεται δώσειν αὐτοῖς ἕνα ποιμένα· ὅπερ ἐπὶ τοῦ Ζοροβάβελ γέγονεν, ὅπερ καὶ αὐτὸ ἀναισχυντοῦντες Ἰουδαῖοι οὔπω γεγενῆσθαί φασι· γέγονε δὲ, ὡς ἔφην, ἐπὶ Ζοροβάβελ. Προφητεύει κατὰ Ἰδουμαίων καὶ τοῖς Ἰσραηλίταις χρηστὰ, ἅπερ φησὶν ὁ Θεὸς ποιήσειν Ἰουδαίοις, οὐκ ἐπειδὴ ἄξιοί εἰσιν, ἀλλ' ἵνα μὴ τὸ ὄνομα αὐτοῦ βεβηλωθῇ. Ἄγεται ὁ προφήτης εἰς τὸ πεδίον, καὶ προφητεύει ἐπὶ τὰ ὀστᾶ τὰ ξηρά. Προφητεύει δὲ καὶ περὶ τοῦ Ζοροβάβελ, ὅτι εἷς ἄρχων ἔσται Ἰουδαίων· δύναται δὲ εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν λαμβάνεσθαι. Προφητεύει καὶ περὶ Γὼγ καὶ Μαγὼγ ἐπελθόντων τοῖς Ἰουδαίοις μετὰ τὴν ἐπάνοδον τὴν ἐκ Βαβυλῶνος, καὶ ἡττηθέντων. Τινὲς δὲ ἀλληγορικῶς λαμβάνουσιν εἰς τὰς Ἐκκλησίας, καὶ εἰς τὸν διάβολον, καὶ τοὺς κατὰ καιρὸν διωγμοὺς ἐπενεχθέντας ὑπὸ ἀσεβῶν βασιλέων. Προφητεύει δὲ τοῦ ναοῦ τὴν οἰκοδομὴν, καὶ τὴν ἀποκατάστασιν τῆς νομικῆς λατρείας·","english":"He foretells great calamities against the ruler of Tyre and Sidon, and of Egypt, and of the king of the Egyptians. He threatens the watchman of the people, if he does not forewarn the people, whose watchman he has been appointed, concerning the calamities brought on by God. And he says that neither is the lawless man destroyed on account of his former lawlessness, if he turns to do what is pleasing to God; nor is the righteous man saved on account of his former righteous deeds, if, having changed, he becomes lawless and unrighteous. Someone came to the prophet announcing that Jerusalem had been captured; and he speaks also about this, bringing a charge that they do not pay attention to what is prophesied. He prophesies also against the shepherds of Israel; and he promises to give them one shepherd; which came to pass in the time of Zerubbabel, which very thing the shameless Jews say has not yet come to pass; but it came to pass, as I said, in the time of Zerubbabel. He prophesies against the Idumeans and good things to the Israelites, which God says he will do for the Jews, not because they are worthy, but so that his name may not be profaned. The prophet is led into the plain, and he prophesies over the dry bones. He prophesies also concerning Zerubbabel, that he will be one ruler of the Jews; but it can be understood as referring to our Lord Jesus Christ. He prophesies also concerning Gog and Magog, who came against the Jews after the return from Babylon, and were defeated. But some take this allegorically, as referring to the Churches, and to the devil, and to the persecutions brought at various times by impious kings. He prophesies also the building of the temple, and the restoration of the legal worship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"ἅπερ καὶ αὐτὰ προσδοκῶσι μὲν ἔτι Ἰουδαῖοι· ἐξέβη δὲ ἐπὶ Ἔσδρα καὶ Ζοροβάβελ. Τὴν δὲ οἰκοδομὴν τῆς πόλεως, ἣν προλέγει, καὶ τὸ ὕδωρ τὸ κατὰ μικρὸν ἐκπορευόμενον καὶ αὐξανόμενον, δύναται\n\nἐπὶ τοὺς ἐπιστρέφοντας ἐπὶ τὸν Χριστὸν λαμβάνεσθαι, νεκροὺς ὄντας πρὶν ἢ πιστεῦσαι, μετὰ δὲ τὸ πιστεῦσαι ζωοποιουμένους. Σύνοψις τῶν τῷ προφήτῃ Δανιὴλ εἰρημένων. Ἐκλέγονται οἱ περὶ τὸν Δανιὴλ, καὶ παραδίδονται τῷ ἀρχιευνούχῳ, καὶ σιτοῦνται σπέρματα· καὶ παραστάντες τῷ βασιλεῖ, πάντων ἀνεδείχθησαν σοφώτεροι. Ὁρᾷ τὸ ἐνύπνιον Ναβουχοδονόσορ, καὶ τοὺς μάγους ἀπορήσαντας γνωρίσαι καὶ ἐπιλῦσαι αὐτὸ κελεύει σφαγῆναι. Κινδυνεύσαντας δὲ καὶ τοὺς περὶ Δανιὴλ ἔσωσεν ὁ Θεὸς, ἀποκαλύψας αὐτῷ τῷ Δανιὴλ τὴν εἴδησιν τοῦ ἐνυπνίου. Ὁ Δανιὴλ εἰσαχθεὶς λέγει τὸ ἐνύπνιον τῷ βασιλεῖ καὶ τὴν σύγκρισιν αὐτοῦ. Ὁ δὲ λίθος ὁ τμηθεὶς ἄνευ χειρῶν ὁ Χριστός ἐστι· τὸ δὲ ἄνευ χειρῶν, τὸ χωρὶς συνουσίας ἐκ τῆς Παρθένου αὐτὸν τεχθῆναι. Στήσας τὴν εἰκόνα Ναβουχοδονόσορ, κελεύει προσκυνεῖν πάντας, καὶ τοὺς τρεῖς παῖδας εἰς τὴν κάμινον ἐμβάλλει μὴ προσκυνήσαντας. Ὡς δὲ οἱ περὶ τὴν κάμινον ἀνῃρέθησαν, καὶ ὕμνουν οἱ παῖδες τὸν Θεὸν, καλέσας αὐτοὺς, καὶ ἰδὼν σώους, τόν τε Θεὸν ἐξεπλάγη, καὶ αὐτοὺς ἀρχῇ τῇ τῶν Ἰουδαίων ἐτίμησε, καὶ δόγμα ἔθηκε, τὸν βλασφημοῦντα εἰς τὸν Θεὸν ἀπόλλυσθαι. Ὁρᾷ ἐνύπνιον Ναβουχοδονόσορ· καὶ τῶν σοφῶν Βαβυλῶνος πάλιν διαπορησάντων, ἐπιλύει αὐτὸ ὁ Δανιὴλ, συμβουλεύει τε τῷ βασιλεῖ, τὰς ἀνομίας αὐτοῦ ἐν ἐλεημοσύναις λυτρώσασθαι. Καὶ οὐ μετ' οὐ πολὺν χρόνον ἐξέβη τὸ ἐνύπνιον·","english":"These things the Jews still expect; but they came to pass in the time of Ezra and Zerubbabel. The building of the city, which he foretells, and the water that flows forth little by little and increases, can be understood as referring to those who turn to Christ, who were dead before they believed, but after believing are made alive. A summary of what was spoken by the prophet Daniel. Those around Daniel are chosen and handed over to the chief eunuch, and they eat seeds; and having stood before the king, they were shown to be wiser than all. Nebuchadnezzar sees the dream, and when the magi were at a loss to make it known and interpret it, he orders them to be slain. But God saved those around Daniel when they were in danger, revealing to Daniel himself the knowledge of the dream. Daniel, having been brought in, tells the king the dream and its interpretation. And the stone cut without hands is Christ; and \"without hands\" means that he was born of the Virgin without union. Nebuchadnezzar, having set up the image, orders all to worship it, and casts the three children into the furnace because they did not worship. And when those around the furnace were destroyed, and the children were singing a hymn to God, he called them, and seeing them safe, he was amazed at God, and honored them with the chief place among the Jews, and set forth a decree that whoever blasphemes God should be destroyed. Nebuchadnezzar sees a dream; and when the wise men of Babylon were again at a loss, Daniel interprets it, and advises the king to redeem his iniquities by almsgiving. And not long after, the dream came to pass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"καὶ ᾔνεσε τὸν Θεὸν ὁ Ναβουχοδονόσορ. Τῶν σκευῶν τῶν ἱερατικῶν ἐξενεχθέντων κατὰ πρόσταξιν τοῦ βασιλέως υἱοῦ Ναβουχοδονόσορ, καὶ τῶν ἑστιωμένων εἰς αὐτὰ πινόντων, ἐξῆλθεν ἀστράγαλος χειρὸς, καὶ ἔγραψεν ἐν τῷ τοίχῳ γραφὴν, ἣν καὶ αὐτὴν τῶν σοφῶν Βαβυλῶνος ἀπορούντων ἐπιγνῶναι, ὁ Δανιὴλ ἐπέγνω, καὶ ἐπέλυσε, καὶ ἐνεδύθη πορφύραν, καὶ περιέθηκαν αὐτῷ μανιάκην χρυσοῦν, καὶ ἐκήρυξαν αὐτὸν τρίτον ἄρχοντα εἶναι ἐν τῇ βασιλείᾳ. Βασιλεύσας Δαρεῖος ὁ Μῆδος, καὶ καταστήσας ἄρχοντα τὸν Δανιὴλ, ἀναγκάζεται ὑπὸ τῶν τακτικῶν καὶ σατραπῶν δόγμα κυρῶσαι, ὥστε τὸν αἰτοῦντα παρὰ ἀνθρώπου ἢ θεοῦ αἴτημα, πλὴν παρὰ τοῦ βασιλέως, εἴσω τριάκοντα ἡμερῶν, ἐμβληθῆναι εἰς τὸν λάκκον τῶν λεόντων. Καὶ τούτου γενομένου, παρατηρήσαντες τὸν Δανιὴλ εὐχόμενον τῷ Θεῷ, διαβάλλουσι, καὶ καταναγκάζουσι τὸν βασιλέα ἐμβαλεῖν αὐτὸν εἰς τὸν λάκκον. Ἐμβαλὼν δὲ, καὶ προσελθὼν, καὶ σῶον εὑρὼν, τὸν μὲν ἀνήγαγε τοῦ λάκκου, τοὺς δὲ βάλλοντας αὐτὸν μετὰ τῶν γυναικῶν ἀπώλεσε τοῖς λέουσι παραδούς. Καὶ δόγμα ἔθηκε, πάντας φοβεῖσθαι τὸν Θεόν. Ὁρᾷ τὴν ὅρασιν τῶν θηρίων, διὰ μὲν τῆς λεαίνης τὴν Ἀσσυρίων βασιλείαν, διὰ δὲ τῆς ἄρκτου, τῶν Μήδων καὶ Περσῶν, διὰ δὲ τῆς παρδάλεως, τῶν Μακεδόνων, διὰ δὲ τοῦ τετάρτου θηρίου, τῶν Ῥωμαίων. Προφητεύει δὲ καὶ περὶ τοῦ Χριστοῦ, καὶ περὶ Ἀντιόχου τοῦ ἀσεβοῦς. Οὗτος γάρ ἐστι τὸ κέρας τὸ μικρὸν, τὸ ἐκτινάξαν τρία τῶν ἔμπροσθεν. Προφητεύει πῶς Ἀλέξανδρος ὁ Μακεδὼν κατέλυσε τὴν βασιλείαν Περσῶν· τὸν μὲν κριὸν τὸν βασιλέα Περσῶν λέγων, τὸν δὲ τράγον Ἀλέξανδρον τὸν Μακεδόνα.","english":"And Nebuchadnezzar praised God. When the sacred vessels had been brought out by the command of the king, the son of Nebuchadnezzar, and those who were feasting were drinking from them, a finger of a hand came forth and wrote a writing on the wall, which, when even the wise men of Babylon were at a loss to understand, Daniel understood and interpreted, and he was clothed in purple, and they put a golden chain around him, and they proclaimed him to be third ruler in the kingdom. When Darius the Mede had become king and had appointed Daniel as a ruler, he was compelled by the officials and satraps to ratify a decree, that whoever asked a petition of man or god, except of the king, within thirty days, should be cast into the den of lions. And when this had happened, they watched Daniel praying to God, slandered him, and compelled the king to cast him into the den. But when he had cast him in, and had come near, and found him safe, he brought him up out of the den, but those who had cast him in he destroyed together with their wives, handing them over to the lions. And he issued a decree that all should fear God. He sees the vision of the beasts: by the lioness, the kingdom of the Assyrians; by the bear, that of the Medes and Persians; by the leopard, that of the Macedonians; by the fourth beast, that of the Romans. And he prophesies also about Christ, and about Antiochus the impious. For this is the little horn, the one that cast down three of those before it. He prophesies how Alexander the Macedonian destroyed the kingdom of the Persians, calling the ram the king of the Persians, and the goat Alexander the Macedonian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Ἡ δὲ ἐσχάτη ὅρασις ἐνταῦθα, περὶ τῆς βασιλίσσης νότου φησὶν ἐν τῷ βιβλίῳ τῶν Μακκαβαίων εὑρίσκεσθαι. Τὸν Βὴλ κατασπᾷ, καὶ τὸν δράκοντα ἀναιρεῖ· εἰς τὸν λάκκον ἐμβάλλεται καὶ διασώζεται, καὶ οἱ αἴτιοι τοῦ ἐμβληθῆναι αὐτὸν ἐμβάλλονται καὶ ἀναλίσκονται ὑπὸ τῶν λεόντων. Ὡσηέ. Κελεύεται λαβεῖν γυναῖκα πόρνην, καὶ τὰ τικτόμενα παιδία ὀνομάσαι Ἰεζραὴλ, Οὐκ ἠλεημένην, καὶ Οὐ λαός μου. Καὶ ἐγκαλεῖ τῷ λαῷ πορνείαν· καὶ προλέγει αὐτῷ ἀπώλειαν, καὶ χρήματά τινα μετὰ τὴν ἀπώλειαν. Τὸ δὲ, Διαθήσομαι διαθήκην μετὰ τῶν θηρίων τοῦ ἀγροῦ, καὶ μνηστεύσομαι ἐν πίστει, δύναται λαμβάνεσθαι εἰς τοὺς πιστεύοντας τῷ Χριστῷ. Προστάσσεται λαβεῖν γυναῖκα μοιχαλίδα, μηνύων τὴν ἐρήμωσιν τῶν Ἰουδαίων, καὶ ἐγκαλεῖ αὐτοῖς πολλὰ καὶ μεγάλα ἁμαρτήματα, τῷ τε λαῷ καὶ τοῖς ἱερεῦσι. Διαβάλλει τε αὐτοὺς καὶ εἰς μέθην, καὶ εἰς μοιχείαν, καὶ εἰς\n\nθυμόν. Ἐγκαλεῖ ὅτι τὴν ἐλπίδα ἀπὸ τοῦ Θεοῦ μεταγαγόντες, ἐπὶ Ἀσσυρίους ἤλπιζον, καὶ Αἰγυπτίοις ἐθάῤῥουν. Καὶ προλέγει αὐτοῖς τιμωρίας. Λέγει ὅτι διὰ τὸ βοηθεῖσθαι γενόμενος ἰσχυρὸς ὁ Ἐφραῒμ, οὐκ εἰς δέον ἐχρήσατο τῇ εὐπραγίᾳ. Δείκνυσιν ὁ Θεὸς τήν τε ἑαυτοῦ περὶ τοὺς Ἰσραηλίτας κηδεμονίαν, καὶ τὴν ἐκείνων περὶ αὐτὸν ἀγνωμοσύνην· καὶ προλέγει αὐτοῖς συμφοράς. Ἰωήλ. Διαφθορὰν λέγει τῶν τῆς γῆς καρπῶν, καὶ παραινεῖ ἐξιλεώσασθαι τὸν Θεόν. Τὴν ἄνοδον τοῦ Ἀσσυρίου προλέγει· προφητεύει δὲ καὶ μετὰ ταῦτα χρηστά τινα. Τὸ συμβὰν ἐπὶ τῶν ἀποστόλων τὸ τῶν γλωσσῶν προλέγει. Προφητεύει δὲ καὶ τῶν ἐθνῶν ἀπώλειαν τὴν γενομένην μετὰ τὴν ἐπάνοδον τὴν ἐκ Βαβυλῶνος ἐπὶ Ζοροβάβελ.","english":"The last vision here, he says, is found in the book of Maccabees concerning the queen of the south. He pulls down Bel and destroys the dragon; he is thrown into the pit and is saved, and those responsible for throwing him in are thrown in and consumed by the lions. Hosea. He is commanded to take a harlot as a wife, and to name the children born Jezreel, Not Pitied, and Not My People. And he charges the people with fornication; and he foretells their destruction, and certain wealth after the destruction. But the saying, I will make a covenant with the beasts of the field, and I will betroth you in faithfulness, can be understood as referring to those who believe in Christ. He is commanded to take an adulterous woman, signifying the desolation of the Jews, and he charges them with many great sins, both the people and the priests. He accuses them also of drunkenness, and of adultery, and of anger. He charges them that, having transferred their hope from God, they hoped in the Assyrians and trusted in the Egyptians. And he foretells punishments to them. He says that Ephraim, having become strong because he was helped, did not use his prosperity as he ought. God shows both his own care for the Israelites and their ingratitude toward him; and he foretells calamities to them. Joel. He speaks of the destruction of the fruits of the earth, and exhorts them to propitiate God. He foretells the ascent of the Assyrian; and he also prophesies certain good things after these. He foretells the event concerning the apostles, that of tongues. And he prophesies also the destruction of the nations that took place after the return from Babylon under Zerubbabel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ἔχει δὲ καὶ ἀλληγορίαν τὸ χωρίον τοῦτο. Ἀμώς. Τὰς ἀνομίας Δαμασκοῦ, Γάζης, Τύρου, Ἰδουμαίων, Ἀμμανιτῶν, Μωαβιτῶν, Ἰούδα καὶ Ἰσραὴλ προλέγει, καὶ τὰς διαδεξομένας αὐτοὺς τιμωρίας. Τὰς εὐεργεσίας τὰς εἰς τοὺς Ἰουδαίους γενομένας ὑπὸ τοῦ Θεοῦ ἀπαριθμεῖται, καὶ τὴν αὐτῶν ὀλιγωρίαν καὶ καταφρόνησιν, καὶ τὰ περιμένοντα αὐτοὺς χαλεπά. Πρὸς τὰς γυναῖκας τῆς Σαμαρείας εἰς μέθην, εἰς ἁρπαγὴν διαβάλλων προλέγει. Προλέγει λιμὸν καὶ διάλυσιν διὰ τὸ ἀνεπίστροφον, καὶ ὅτι πολλὰ πληγέντες, οὐκ ἐγένοντο βελτίους. Ἐγκαλεῖ τῷ Ἰσραὴλ, ὅτι πρὸς τοὺς ἐλέγχοντας αὐτοὺς ἐδυσχέραινον, καὶ παραινεῖ ἐπιστρέψαι πρὸς τὸν Θεόν. Ἀπειλεῖ δὲ καὶ τοῖς ἀπιστοῦσι, ὅτι ἥξει τὰ κακά. Περὶ αὐτῶν γάρ φησιν· Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου. Τινὲς δὲ αὐτὸ ἐξέλαβον εἰς τὴν μέλλουσαν κρίσιν· ὡς καὶ νῦν τῶν ἀπίστων λεγόντων, ὅτι οὐκ ἔσται κρίσις· εἰ δέ ἐστιν, ἐλθέτω. Παραίτησις τῶν ἑορτῶν αὐτῶν, καὶ τῶν θυσιῶν καὶ ψαλτηρίων. Ἄστρον θεοῦ Ῥαφὰν τὸν Κρόνον λέγει· ἐπειδὴ οἱ Ἕλληνες τῷ θεῷ αὐτῶν Κρόνῳ καὶ ἄστρον εἶναί φασιν ἐν οὐρανῷ, καὶ αὐτὸ Κρόνον καλοῦσι. Λέγει δὲ, Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσαράκοντα; Οὐδὲ γὰρ προσήνεγκεν ὁ δῆμος, ἀλλὰ μόνοι οἱ ἄρχοντες, ὅτε ἔστη ἡ σκηνή. Ἐνταῦθα τὰ περὶ παντὸς τοῦ λαοῦ λέγει. Διαβάλλει δὲ αὐτοὺς καὶ εἰς ἄμετρον τροφὴν, καὶ προλέγει αὐτοῖς συμφοράς. Διὰ τῶν ἀκρίδων, καὶ τῆς διαθήκης, καὶ τοῦ ἀδάμαντος, τὴν σφαγὴν αὐτῶν προφητεύει, καὶ δηλώσας Ἀμεσίᾳ τῷ βασιλεῖ ταῦτα, βιάζεται τὸν προφήτην καὶ ἀπελαύνει. Ὁ δὲ καὶ αὐτῷ προλέγει κακὰ καὶ τῷ λαῷ.","english":"This passage also has an allegorical meaning. Amos. He foretells the lawlessness of Damascus, Gaza, Tyre, the Idumaeans, the Ammonites, the Moabites, Judah and Israel, and the punishments that will succeed them. He enumerates the benefits that came to the Jews from God, and their neglect and contempt of them, and the harsh things awaiting them. Against the women of Samaria he foretells, accusing them of drunkenness and rapine. He foretells famine and dissolution because of their incorrigibility, and that though struck many times they did not become better. He brings a charge against Israel, that they were vexed with those who reproved them, and he exhorts them to turn back to God. He also threatens those who disbelieve, that evils will come. For he says concerning them: Woe to those who desire the day of the Lord. But some interpreted this as referring to the coming judgment; as even now the unbelievers say that there will be no judgment; but if there is, let it come. A setting aside of their feasts, and of their sacrifices and psalteries. He calls the star of the god Raphan Cronus; since the Greeks say that there is a star of their god Cronus in heaven, and they call it Cronus. And he says, Did you bring me slain beasts and sacrifices forty years? For the people did not bring them, but only the rulers, when the tabernacle was set up. Here he speaks concerning the whole people. He accuses them also of immoderate food, and foretells calamities to them. Through the locusts, and the covenant, and the adamant, he prophesies their slaughter, and having declared these things to king Amaziah, he is constrained by the prophet and driven away. But he foretells evils both to him and to the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Καὶ ὁρᾷ ἄγγος ἰξευτοῦ, καὶ διὰ τούτου τὴν σύλληψιν αὐτῶν. Τὰς ἀδικίας αὐτῶν καὶ τὰς βίας ἀπαριθμεῖται, καὶ τὰ μέλλοντα διαδέξεσθαι αὐτοὺς κακά. Τὸ δὲ, Δύσεται ἥλιος μεσημβρίας, εἰς τὸν καιρὸν τοῦ πάθους τοῦ Χριστοῦ προλέγει. Περὶ τῶν εἰς Χριστὸν πιστευόντων προλέγει. Ἀβδιού. Τὴν τιμωρίαν τῶν Ἰδουμαίων προλέγει, ἣν ὑπέστησαν διὰ τὸ συνεπιθέσθαι τοῖς Ἰσραηλίταις μετὰ καὶ τῶν λοιπῶν πολεμίων. Περὶ Ἐκκλησίας. Ἰωνᾶς. Ἰωνᾶς ὁ προφήτης τὴν εἰς Θαρσεῖς φυγὴν, τὸν κλύδωνα, τὴν ὑπὸ τοῦ κήτους κατάποσιν, καὶ τὴν ἐκβολὴν, τὴν μετάνοιαν τῶν Νινευϊτῶν, τὴν σωτηρίαν τῆς κολοκύνθης, τὴν ἀνάδοσιν, καὶ τὴν ἀπώλειαν περιέχει. Μιχαίας. Τὴν ἐσομένην ἐρήμωσιν Σαμαρείας καὶ Ἱερουσαλὴμ προλέγει, καὶ τὴν αἰτίαν προστίθησι. Συνάπτει δὲ καὶ τὴν ἄνοδον αὐτῶν τὴν ἐκ Βαβυλῶνος, ἐγκλήματα, κατηγορίας τῶν ἀρχόντων τοῦ λαοῦ καὶ τῶν ἱερέων, καὶ ψευδοπροφητῶν. Περὶ τῆς Ἐκκλησίας τῆς πιστευούσης εἰς τὸν Κύριον ἡμῶν, καὶ περὶ τῆς Νέας Διαθήκης. Ὁ γὰρ πρότερος νόμος ἐκεῖνα ἐξῆλθε· καὶ περὶ τῆς εἰρήνης. Καὶ κακὰ πάλιν τοῖς Ἰουδαίοις προλέγεται. Περὶ τῆς κατὰ σάρκα τοῦ Χριστοῦ γεννήσεως, καὶ περὶ τῶν εἰς αὐτὸν πιστευόντων. Καὶ ἔσται τὸ ὑπόλειμμα τοῦ Ἰακώβ· ὃ λέγει Παῦλος ὁ ἀπόστολος, Τὸ ἐγκατάλειμμα σωθήσεται. Κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ τῶν εὐεργεσιῶν αὐτοῦ ἀπαρίθμησις, καὶ παραίτησις θυσιῶν. Ἀποδύρεται ὁ προφήτης ὡς τῶν δικαίων καὶ ἀγαθῶν ἀνδρῶν ἐκλειπόντων. Καὶ πρὸς τῷ τέλει μετὰ τὸ ἐγκαλέσαι καὶ ἀπειλῆσαι συμφορὰς μεγάλας, χρηστὰ προμηνύει τῷ Ἰσραήλ. Ναούμ. Περὶ τῆς τοῦ Θεοῦ δυνάμεως διαλέγεται·","english":"And he sees a fowler's vessel, and through it their capture. He enumerates their injustices and their acts of violence, and the evils that will succeed them. And the phrase, The sun shall set at midday, foretells the time of the passion of Christ. He foretells concerning those who believe in Christ. Obadiah. He foretells the punishment of the Idumaeans, which they underwent because they joined in attacking the Israelites along with the other enemies. Concerning the Church. Jonah. The prophet Jonah contains the flight to Tarshish, the storm, the swallowing by the sea-monster, and the casting out, the repentance of the Ninevites, the salvation of the gourd, the withering, and the destruction. Micah. He foretells the coming desolation of Samaria and Jerusalem, and adds the cause. He also joins to this their ascent from Babylon, accusations, charges against the rulers of the people and the priests, and false prophets. Concerning the Church that believes in our Lord, and concerning the New Covenant. For the former law went out with those things; and concerning peace. And evils are again foretold to the Jews. Concerning the birth of Christ according to the flesh, and concerning those who believe in him. And the remnant of Jacob shall be; which the apostle Paul says, The remnant shall be saved. A judgment of the Lord with his people, and an enumeration of his benefits, and a rejection of sacrifices. The prophet laments as righteous and good men are failing. And at the end, after charging and threatening great calamities, he foretells good things to Israel. Nahum. He discourses concerning the power of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"περὶ τῶν ἀποστόλων προλέγει. Προστίθησι δὲ καὶ τὴν ἄνοδον Βαβυλωνίων κατὰ Νινευϊτῶν κατακράτος\n\nαἰχμαλωσίαν. Λέγει δὲ καὶ τὴν δύναμιν αὐτῆς καὶ τὸν πλοῦτον, ὃν εἶχε πρὶν αἰχμαλωτευθῆναι. Ἕως ὧδε εἶχε τὸ ἀντίγραφον.","english":"He foretells concerning the apostles. And he adds also the ascent of the Babylonians against the Ninevites, a capture by superior force. And he speaks also of her power and the wealth that she had before she was taken captive. Up to this point the copy had this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}