Synopsis scripturae sacrae

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

...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?

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.

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 which 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.

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.

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?

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.

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. The 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.

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.

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.

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.

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.

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.

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,

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.

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:

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;

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.

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.

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.

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.

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.

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.

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.

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 the 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.

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.

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.

Jeremiah is commanded to hide the loincloth, and he foretells that they will be filled and made drunk with evils. Concerning the drought; and 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.

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;

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.