site: migne

title: Liber Paralipomenon I

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 113, coll. 629D–664D

source_text:
## CAPUT PRIMUM.

[0629D]

VERS. 4.-- *Noe. [n: (RAB. in Paral., tom. III.)]* Decimus [0630D] ab Adam Noe, et in Genesi et in Paralipomenis monstratur, et apte decimus, quia perfectus est. Unde, [0631A] *Noe vir justus erat et perfectus in generationibus suis,* etc. [n: (Gen. VI.)] Hic genuit Sem, Cham et Japheth, per quos post diluvium rediviva hominum dilatatur progenies.

VERS. 5.-- *Filii Japheth.* [n: (HIER.)] Hi possederunt terram in Asia, ab Amano et Tauro Syriae Cheles et Ciliciae montibus usque ad flumen Thanaim. In Europa, usque ad Gadara nomina locis et gentilibus relinquentes, e quibus postea immutata sunt plurima, permanent caetera.

*Thubal.* [n: (RAB.)] Hiberes qui et Hispani, a quibus Celtiberia, licet quidam Italos suspicentur.

*Mosoch.* [n: (ID.)] Cappadoces, unde urbs eorum usque hodie Masacha dicitur. Septuaginta vero interpretes Gapthorim Cappadoces arbitrantur.

[0631B]VERS. 7.-- *Filii autem.* [n: (GREG.)] Ab his divisae sunt insulae nationum, linguae, cognationes et gentes. De Ionibus, id est Graecis nascuntur Elisaei, qui et Aeolides. Unde ista lingua Graece Aeolis dicitur.

*Tharsis.* [n: (RAB.)] Hos Josephus Cilices arbitratur, unde et metropolis eorum Tharsis dicitur, Paulo apostolo gloriosa [n: (Act. XXII)].

*Cethim.* [n: (ID.)] A quo Cithaei, alias Cithii a quibus urbs Cypri Cithia, alias Cithium dicitur usque hodie.

*Dodanim.* [n: (ID.)] Rhodii, sic enim LXX transtulerunt. Legamus Varronis de antiquitatibus libros et Sinnii Capitonis, et Graecum Phlegonta caeterosque, et videbimus omnes pene insulas [0631C] et totius orbis littora, terrasque maritimas Graecis accolis occupatas: qui ab Amano et Tauro omnia maritima usque ad oceanum possidere Britannicum.

VERS. 8.-- *Phut.* [n: (ID.)] Libyes, a quo et Mauritaniae fluvius Phut dicitur, et regio Phutensis. Multi autem scriptores tam Graeci quam Latini hujus rei testes sunt. Quare autem in una climatis parte antiquum Libyae nomen permanet, et reliqua terra dicatur Africa, non est hujus temporis disserere.

VERS. 9.-- *Saba.* [n: (ID.)] A quo Sabaei, interpretatur nunc *Saba Arabia,* unde in psal. LXXI ubi habemus: Reges Arabum et Saba; in Hebraeo habetur: Reges Saba et Saba, primum per Schin, secundum per Samech.

[0631D]VERS. 10.-- *Iste coepit esse potens in terra.* Quia insuetam tyrannidem primus arripuit. Hic fuit robustus venator coram Domino, quia homines a Dei cultura avertit. Unde Josephus: Fecit autem eos elatos ad injuriam Dei atque contemptum. Nemrod, filius Cham, filii Noe, qui, cum esset audacior et manu fortissimus, suadebat hominibus ut non Deo suam felicitatem, sed propriae virtuti ascriberent. Sic homines a Dei timore revocabat, ut spem in propria virtute poneret. Ideoque putabant Deum interminari diluvium. Unde turrim aedificari suadebant quam aqua non posset ascendere. Multitudo autem prompta erat ut obediret Nemrod, grave putans servitium obsequi [0632A] Deo. Regnavit autem Nemrod in Babylone et in Areth. Haec est Edessa et Macha quae est Nisibis et in Chalamne, quae a Seleuco rege Seleucia dicta est, vel quae nunc Thesiphon dicitur.

VERS. 11.-- *Mesraim autem genuit.* [n: (RAB.)] Exceptis Laabim, a quibus Libyes nominati sunt, qui prius Phutaei, et Castium, qui post Philisthiim dicti sunt, quos nos corrupte Palaestinos dicimus. Caeterae gentes ignoratae sunt nobis, quia bello Aethiopico subversae in oblivionem praeteritorum nominum pervenere. Possederunt autem terram a Gaza usque ad extremos fines Aegypti.

VERS. 14.-- *Gergezaeum, Hevaeum.* Hic condidit Archas oppidum contra Tripolim in radicibus Libani, a quo haud procul alia civitas fuit nomine [0632B] Sim, quae vario eventu subversa bellorum, nomen tantum loco pristinum reservavit.

VERS. 16.-- *Aradium quoque.* A quo Aradii, qui Aradum insulam possederunt angusto freto a Phoenicis littore separatam.

*Et Samareum.* A quo Syriae Cheles Samariae civitas, nunc quoque tam a Syris quam ab Hebraeis ut prius apud veteres appellatur.

*Hamathaeum.* [n: (RAB.)] A quo Emath civitas. Hanc Macedones qui post Alexandrum in Oriente regnaverunt, Epiphaniam nuncupaverunt. Alii Antiochiam ita dictam putant. Alii non vere opinionem suam verisimili vocabulo consulentes, Emaus primam ab Antiochia mansionem Edessam pergentibus appellari putant, et eamdem apud veteres Emath.

[0632C]VERS. 17.-- *Filii Sem,* etc. Hi ab Euphrate partes Asiae usque ad Indicum oceanum tenent. Est autem Aelam a quo principes Persidis.

*Hus et Hul.* Vel Us, Trachonitidis et Damasci conditor inter Palaestinam et Caelesyriam tenuit principatum, a quo terra Hus de qua Job fuit; unde, secundum LXX, vir erat in regione Ausiti de nomine Job quasi Husitide.

VERS. 19.-- *Phaley.* [n: (RAB.)] Vaticinio quodam. Phaleg enim divisio, quia in diebus ejus, linguae in Babylone divisae sunt. Narrat autem Philo in libro Quaestionum super Genesim, quod ex tribus filiis Noe, adhuc ipso vivente, nati sunt tredecim millia virorum et centum, extra mulieres et parvulos habentes super se duces. Filii Sem, Jectan ducem; filii [0632D] Cham, Nemroth; filii Japhet, Suphene. Post obitum vero Noe, convenerunt duces cum agminibus suis in campum Sennaar, ut ibi turrim construerent. Cum autem aedificarent, divisit Deus linguas eorum, et mutavit effigies, et non cognovit quisque fratrem suum, nec audivit linguam proximi sui. Cum vero magistri lapides quaerebant, ministri aquam afferebant, et cum illi quaerebant aquam, illi afferebant stipulam. Sicque frustrata cogitatione cessaverunt aedificare et dispersi sunt super faciem terrae.

VERS. 20.-- *Jectan autem.* [n: (HIERON.)] Harum gentium posteriora nomina invenire non potui, sed usque in praesens, quia procul a nobis sunt, vel ita vocantur ut primum, vel quae mutata sunt ignorantur; [0633A] possederunt autem a Cofene fluvio omnem Indiae regionem quae vocatur Hieria.

VERS. 24.-- *Sem, Ar.* [n: (RAB.)] Sicut in principio ab Adam usque ad Noe decem generationes posuit; ita a Sem usque ad Abram, non sine sacramenti mysterio.

VERS. 29.-- *Primogenitus. [n: (HIERON., Quaest. in Paral., tom. III.)]* Duodecim filii nascuntur Ismaeli: primogenitus Nabaioth, a quo omnis regio ab Euphrate usque ad mare Rubrum Nabaiothena dicitur: quae pars est Arabiae. Nam familiae ipsorum oppidaque et pagi, ac minuta castella et tribus horum appellatione celebrantur ab una ex eis Cedar in deserto: et Duma alia regio, et Thebaram ad Austrum, et Cedema ad Orientalem plagam.

[0633B]VERS. 32.-- *Ceturae.* [n: (RAB.)] Quasi copulatae, unde suspicantur Hebraei eam esse Agar quae, mortua Sara, de concubina transierit in uxorem, ne senex novis arguatur nuptiis lascivisse.

[n: (ID.)] Filii autem Caeturae, juxta historicos Hebraeorum, occupaverunt Troconitidem, alii Traconitidem et Arabiam: quae nunc vocatur Eidormo, usque ad maris Rubri terminos.

*Assurim.* Ab Assurim Syrios quidam vocatos contendunt, et a plerisque filiis Abrahae de Cetura occupatas esse Indiae regiones.

VERS. 33.-- *Epher.* [n: (RAB.)] Hic dicitur contra Libyam exercitum duxisse, ibi victor consedisse, posterosque ex nomine ejus Africam nuncupasse.

VERS. 36.-- *Thamna.* Quaeritur, cum Thamna in [0633C] Genesi legatur concubina esse Eliphaz de genere Horrhaeorum, qui apud Idumaeos habitaverunt in terra Seir, quae peperit ei Amalec, quomodo inter filios numeretur, cum in sequentibus legatur ipsa Thamna soror Lotam filii Seir, qui et Edom? Sed Seir Hebraice pilosus dicitur, qui fuit in modum pellis hispidus. Edom autem Hebraice rubeus vel fulvus. Ab eo igitur quod rubeo cibo vendidit primogenita sua, Edom vocatus est. Hebraei vero ita solvunt. Dicunt Thamnam concubinam fuisse Eliphaz, et generasse ei Amalec, sed tanquam filiam inter filios ab ipso fuisse educatam.

VERS. 40.-- *Aliam,* qui de genere Horrhaeorum est. In Genesi scribitur, Aluham, id est exaltatus. In Paralipomenis vero Alian, id est ejectus, significans [0633D] quia Horrhaei exaltati sunt antequam Edom terram eorum caperet, post vero ejecti.

*Sephi.* [n: (HIERON.)] Id est, unipes. In Genesi Sepho, id est, bipes; utrumque tamen per schin litteram. Bipes autem dicitur, quia a processu temporis multitudine sobolis majorem efficaciam habuerit quam in primis.

VERS. 41.-- *Hamran.* In Paralipomenis Hamram, id est rubricatus, sordidus vel tumulentus. In Genesi Amdan, id est concupiscibilis; sed utraque unius hominis nomina sunt.

VERS. 42.-- *Jacan.* [n: (RAB.)] Jacan filius Aser de genere Horraeorum, in Genesi Acan nominatur, id est tribulator. In Paralipomenis Jacan, id est tribulatus. [0634A] Variis enim eventibus nomina commutantur, ut varia mysteria significentur.

VERS. 43.-- *Denaba.* Civitas Hala filii Beor regis Edom, post quem regnavit Jobab. Est tamen usque hodie villa Denaba, in octavo milliario Areopoleos, pergentibus Armonem, et altera Denaba super montem Phegor, in septimo lapide Jebus. Hieronymus de Jesbii.

VERS. 44.-- *Jobab filius Zarae,* quem Job esse suspicantur. Sed Hebraei afferunt eum de stirpe Nachor esse progenitum; Philo autem, in libro Quaestionum super Genesim, narrat his temporibus eum fuisse et accepisse uxorem Dinam, filiam Jacob: et ante tentationis suae certamen dicit eam septem filios et tres filias illi generasse, qui exstincti [0634B] sunt in tentatione. Sed ei sanato reddidit Dominus omnia duplicia, et item septem filios et tres filias praedictas uxor genuit, quorum nomina eadem fuerunt quae priorum, id est, Eliphaz, Armoe, Diasath, Philasia, Dipharceluth, Thelon, filiarum vero Meru, Lizath, Zeli.

*Bosra,* etc. Quae est Bosor civitas in deserto trans Jordanem in tribu Ruben. Appellatur et alia Bosor civitas Esau in montibus Idumeae, de qua dicitur: *Fulvida vestimenta ejus ex Rosor*

VERS. 45.-- *Themanorum.* Theman regio a Theman filio Eliphaz sortita vocabulum. Est usque hodie villa Theman, distans ab urbe Petra quinque millibus, et ubi Romanorum militum praesidium sedit, de quo loco fuit Eliphaz rex Themanorum: unus [0634C] quoque filiorum Ismael appellabatur Theman. Sciendum autem quod omnis australis regio Hebraice Theman dicitur.

VERS. 46.-- *Madian,* civitas a minimo filiorum Abraham et Cethurae sic vocata. Est autem trans Arabiam in deserto Saracenorum contra orientem maris Rubri, unde vocantur Madianaei, et Madianaea regio. Filiae quoque soceri Moysi filiae Madian dicuntur; sed haec alia civitas est ononymos ejus juxta Armonem et Areopolim, cujus adhuc ruinae monstrantur.

VERS. 48.-- *Rohoboth.* Urbs est juxta fluvium ubi erat rex Edom, et usque hodie est praesidium in regione Gabalena, et vicus grandis qui sic vocatur.

[0634D]VERS. 50.-- *Matred filiae,* etc. Duae matres hic numerantur, ad significandum mysterium, ut aurifex genuisset dispensatricem, et dispensatrix Domini benignitatem, quia ex profunditate sensus nascitur facunda locutio quae fidem mundam gratiam Dei promeretur gignere in cordibus auditorum.

## CAPUT PRIMUM. (cont.)

VERS. 51.-- *Duces,* etc. Notandum quod prius reges dixit de Edom, postea duces cum prius fuerunt: quorum quasdam matres nominat, ut Oolibama et Thamna.

*Dux Aliha.* Alva in Genesi legitur, cujus interpretatio elevatio; in Paralipomenis Aliha, id est, super eam.

## CAPUT II.

[0635A]

*Achar qui. [n: (HIERON., Quaest. in Paral., tom. III.)]* Achar qui et Achan in Josue dicitur, id est coluber insidians, Achar turbatus, etc., *usque ad* id est, multitudine peccatorum exstincti sunt.

VERS. 9.-- *Calubi,* id est, canis meus, qui et Caleb, id est canis, unus de exploratoribus. Hesron quoque et Jephone idem est, unde Caleb filius Hesron, et aliquando filius Jephone legitur.

VERS. 13.-- *Isai autem genuit.* In libro Regum dicitur habere Isai octo filios, in Paralipomenis non amplius quam septem. Sed dicunt Hebraei Nathan prophetam filium Sama (vel Sammaa, vel Simmaa) filii Isai, quem in locum filii educavit et nutrivit inter filios numeratum. Inter filios quoque Isai Nathan [0635B] adductus est ad Samuelem, qui et Jonatham, qui percussit leonem. Et sciendum quod ubi propheta vocatur, Nathan scribitur, non Jonathan

VERS. 17.-- *Jether.* In Regum, Jethra Israelites; sed meritorum qualitas diversitatem nominum facit; nam Jethra residuum interpretatur, Jether vero modicum residuum, et residuo jungitur Israelitis, modico residuo Ismaelitis.

VERS. 19.-- *Ephrata.* [n: (HIERON.)] Haec est Maria soror Moysi, mater Hur, patris Huri, Avi Beseleel. Hur vero est qui cum Aaron sustinebat manus Moysi pugnante Josue.

VERS. 22.-- *Jair.* Hic judex fuit post Thola et judicavit Israel duobus et viginti annis, habens filios triginta, principes civitatum triginta, quae ab ipso [0635C] nominatae sunt, sicut in libro Judicum legitur.

VERS. 25.-- *Nati sunt.* Hactenus scriptor historiae texuit generationem duorum filiorum Hesron, duorum posteriorum, id est, Aram et Calubi, de quibus prius narravit; quia regiam et sacerdotalem quoquomodo voluit innotescere dignitatem. Nunc autem ad primogeniti, id est Jerameel, genealogiam redit.

VERS. 26.-- *Onam.* Hic ab Onam filio Judae nomen accepit, sed differunt, quia per Num filius Judae, filius Jerameel per Mem scribitur

VERS. 34.-- *Sesan.* Hunc Hebraei dicunt esse Elimelech, virum Noemi, patrem Mahalom et Cheliom, et ideo scriptor in sequentibus innuit quod Sesan non habuerit filios, sed filias, quia duo filii ejus [0635D] absque liberis mortui sunt.

VERS. 43.-- *Hebron.* Civitas in qua regnavit David septem annis antequam regnavit in Jerusasem. Significat haec loca nomina accepisse a posteris Caleb, qui Hebron et suburbana ejus in sortem accepit.

VERS. 50.-- *Hi erant filii.* Recapitulat generationem Caleb de Ephrata, quam ante dimisit, quando Hur de Ephrata, id est, Maria sorore Moysi genitum narravit.

VERS. 52.-- *Cariathiarim,* quae et Cariathabal, id est civitas saltuum, una de urbibus Gabaonitarum in nono milliario euntibus ab Helia Diospolim in tribu Juda.

[0636A]VERS. 54.-- *Bethlehem;* civitas David, in tribu Judae, in qua Dominus natus est in septimo ab Elia milliario contra meridionalem plagam, juxta viam quae ducit Hebron, ubi sepulcrum Jesse et David ostenditur, et mille circiter passibus procul turris Ader, id est turris gregis, in quodam vaticinio pastores Dominicae nativitatis conscios ante significans.

*Qui dividebat dimidium requietionum* [n: (HIERON., ubi supra )], id est sortes Madian juxta sepulcra patriarcharum quae sunt in Cariatharbe accepit, et hujus filii fuerunt Jethrei, etc. Seraitae et Esthaolitae nomina locorum sortiti sunt, qui sunt Sarrai et Esthaol, ubi sepultus est Samson. Requietatio enim sepulcrum dicitur. Alii dimidium requietionis tempus [0636B] dimidium intelligunt, quo filii Israel coeperunt terram promissionis possidere, ab eo scilicet tempore quo Moyses dedit terram Galaad ultra Jordanem, Ruben et Gad, et dimidiae tribui Manasse, usquequo caeterae tribus sortes suas acceperunt. In hujus temporis medietate dicunt Sobal esse mortuum, et ita dimidium requietionum vidisse, id est, ad medietatem illius temporis pervenisse.

Mystice autem Sobal, id est vana vetustas, vel vectis ad portandum. Judaeos significat qui antiquitus populus Dei vocabantur et legem litterae primi acceperunt, qui libros legis et prophetarum ferebant, sed mysterium incarnationis Christi non intelligebant. Unde dimidium requietionum, id est historiam viderunt. Ille autem plenitudinem requietionum possidet, [0636C] qui post opera bona valde in aeterna quiete gaudet. Vel dimidium requiei videt, qui post praesentis vitae laborem animae quietem habet. Tunc autem perfectionem requietionum videbit, cum et anima et corpore perfruetur perfectione quietis

VERS. 55.-- *Habitantium.* [n: (ID.)] Tradunt Hebraei Jabes fuisse doctorem legis peritissimum, in cujus conspectu sedebant filii Cinaei, qui et Jobab cognati Moysi. Scribae igitur dicuntur canentes atque resonantes, quia assidue in legis Dei locutione versabantur: in tabernaculis quoque commoratos regum narrat historia. Jabes Christum significat verum magistrum sanctorum laudes Deo canentium. Jabes enim interpretatur *exsiccans,* Christus autem fluxus carnalium cupiditatum in suis fidelibus exsiccavit. [0636D] Cinaei, id est possessio vel possidentes, sunt omnes electi de quibus dicitur: Haereditas mea Israel, et quorum possessio Dominus est. Rechab interpretatur *auriga* vel *ascendens.* Hi autem venerunt de calore patris domus Rechab, quia a patre luminum gratia Spiritus inflammati, per quadrigam virtutum in coelos ascendunt, de quibus dicitur: *Quincunque Spiritu Dei aguntur, hi filii Dei sunt [n: (Rom. VIII)]*.

## CAPUT III.

VERS. 1.-- *David vero.* Redit ad explicandam progeniem David, quam ante dimisit, cum sobolem Amram filii Hesron enumerans pervenit ad Isai et ad filios ejus, quorum David novissimus.

[0637A] *Jezraelitide.* [n: (RAB.)] Jezrael civitas est in qua habitavit Naboth, quem occidit Jezabel.

*Daniel.* [n: (ID.)] Daniel qui in libro Regum Cheleab, id est, vindicans patrem, quia secundum Hebraeos, disceptans cum Miphiboseth de questionibus legis, victor apparuit et patrem in eo ulcisci visus est, ne irrideretur in disputando ab homine debili vir bellicosus.

VERS. 3.-- *De Egla uxore sua.* [n: (HIERON.)] Quaeritur cur haec Egla sola uxor David dicatur; sed haec est Michol, quae inter multas sola uxor dicitur, quia eam in adolescentia primam accepit uxorem, quae in partu occubuisse dicitur. Egla vero interpretatur vitula, quae significat Synagogam, quae legis jugum suscepit, sed lasciviendo corrupit, unde, *Ephraim vitula docta diligere trituram.* Hanc noster [0637B] David accepit, quando eam sibi in testamento dato copulavit. In partu occubuit, quia apparente verbo Dei in carne, et Evangelium praedicante, cum per fidem bonorum operum sobolem gignere debuit, scandalizata in passione ejus sibi mortem aeternam ascivit

VERS. 4.-- *In Hebron ubi regnavit,* etc. Quid per regnum David in Hebron vel in Jerusalem accipiatur, librum Regum exponendo perstrinximus. Scriptum est in sequentibus: Omne tempus quo regnavit David quadraginta annis; regnavit in Hebron septem annis, in Jerusalem tribus et triginta, unde quaeritur cur non in summa quadraginta anni et sex menses numerentur; Hebraei autem dicunt quia [0637C] David Absalonem filium suum fugerit sex mensibus, eosque merito a summo regni ejus exclusos. Dicunt etiam quod sex mensibus in Hebron infirmitate corporis laboraverit, et ideo in regno non recte computari. Extunc enim dicunt eum regnavisse in Hebron, ex quo victis Amalecitis de spoliis eorum misit senioribus Juda, his scilicet qui erant Hebron et aliis.

VERS 9.-- *Omnes hi filii David,* etc. Quia omnes filii Christi aeternam palmam exspectant, sed excipiuntur filii concubinarum, qui nominatim inter caeteros non meruerunt numerari. Judaei enim haeretici vel schismatici hujus societatis consortium habere non possunt: coelestis enim regni gloria filios David de nobili tantum conjugio exspectat. *Non enim haeres erit filius ancillae cum filio liberae [n: (Gen. XXI)]*.

[0637D]VERS. 15.-- *Filii autem Josiae.* [n: (RAB.)] Quatuor filii Josiae leguntur hic, etc., *usque ad* qui et similiter translatus est in Chaldaeos.

VERS. 17.-- *Asir, Salathiel, Melchiram, Phadaia, Senneser,* etc. Haec vero nomina unius hominis sunt, ut Hebraei volunt, ipse est Phadaia pater Zorobabel et Semei. Unde in Esdra et in Matthaeo Zorobabel Salathiel scribitur. Et interpretatur Phadaia *redemptus Domini,* Asir *carceratus,* Salathiel *frutex Domini;* quae omnia conveniunt doctoribus sanctis, quorum officio ecclesiasticus populus generatur, qui diversis afflictionibus castigati per gratiam Domini redempti germina virtutum tam in se quam in subditis proferunt.

[0638A]VERS. 18.-- *Senneser.* Ipse est Selbasar cui Cyrus annumeravit vasa domus Domini, sicut in Esdra dicitur. Est autem Senneser plasmatus, Sesbasar tribulatus, quae custodibus vasorum Dei congruunt, id est sanctarum animarum quibus Christo, quem Cyrus nomine et absolutione significavit, cui dicitur: *Postula a me et dabo tibi gentes haereditatem tuam [n: (Psal. II)]*, et qui captivitatem humani generis relaxavit, sanctas animas custodiendas annumeravit, quae sunt vasa Domini numerata, quia *novit Dominus qui sunt ejus [n: (II Tim. II)]*.

## CAPUT IV.

VERS. 1.-- *Filii Juda.* Quomodo Phares et Hesron et tres qui sequuntur filii Judae esse dicuntur, cum [0638B] alibi Phares et Zaram filios Judae Hesron filium Phares legimus; sed Hebraei asserunt, mutatis nominibus, eosdem filios Judae, quos Scriptura aliis nominibus alibi nominat, hic esse expressos. Aiunt enim Phares, qui interpretatur *divisio,* suum nomen proprium hic habere. Hesron autem esse Zaram, sed Hesron interpretatur *atrium,* Zaram *ortus.* Charmi quoque esse Heber, nam Charmi interpretatur *vinea mea,* Her *vigilans.* Ur autem dicunt esse Onam, sed Ur interpretatur *sinistra,* Onam *murmuratio,* Sobal vero esse Sela minimum filiorum Judae quos peperit ei Sue. Interpretatur autem Sobal *spica,* vel *vana vetustas.* Sela *missus vel umbra ejus.*

VERS. 3.-- *Asalelphuni.* [n: (RAB.)] Hanc suspicantur [0638C] esse matrem Samsonis de stirpe Judae generatam, cujus maritus Manue de tribu Dan, qui et de Sara in libro Judicum esse legitur.

VERS. 4.-- *Gedor et Ezer.* [n: (ID.)] Loca sunt a filiis Ur possessa; sed mirum quod hic dicitur Ur pater Bethlehem, cum superius Salma dictus sit pater ejus, nisi forte patrem hic appellet parentem, quia Hur fuit pater Salma qui fuit pater Bethlehem.

VERS. 9.-- *Fuit autem Jabes.* [n: (ID.)] Videtur ordo confusus, quia numeratis filiis Halaa et Naara, subito inducit cognationem Arahel filii Aram, et consequenter narrat de Jabes; sed Hebraei dicunt quod Assur de Halaa genuit Etam, et ille Cos. Cos autem Soboba, et Soboba Jabes, qui fuit doctor scribarum. Inter Cos et Jabes inseruntur cognationes [0638D] Aharehel (vel Aharahel, alias Aral), quia ipse est Obab filius Aran, id est, Jetro cognati Moysi. Et quia Jabes docebat eos; inserti sunt in ejus progenie quasi a majoribus ejus geniti.

*Et mater* Synagoga de qua Christus natus est, quae peperit eum in dolore, quia de adventu ejus propter infidelitatem doluit, unde Judaei invidentes dicebant: *Si dimittimus eum sic, omnes credent in eum [n: (Joan. XI)]*.

VERS. 10.-- *Invocavit.* Hoc convenit Christo, quem Pater sanctificavit, et misit in mundum; de quo dicitur: *Ecce agnus Dei qui tollit peccata mundi,* etc. [n: (Joan. I)]. Hunc benedixit Deus multiplicatione filiorum, quos per aquam baptismi sacrosancta parit [0639A] Ecclesia [n: (I Cor. I)]. Dilatavit terminos ejus, quia omnium gentium dedit ei haereditatem, et possessionem ejus extendit usque ad terminos terrae. Cum quo fuit manus Domini, quia potentia deitatis per eum virtutes et miracula fecit. Ipse quoque est virtus Dei et sapientia, per quem Pater condidit omnia quae in coelis sunt et in terra, cui malitia Judaeorum nocere non potuit, qui de se ait: *Venit princeps hujus mundi, et in me non habet quidquam.* Per eum quoque benedicuntur membra ejus, id est, Ecclesia, cui per Isaiam dicitur: *Dilata locum tentorii tui,* etc. [n: (Isa. LIV)]. Cum eo est manus Domini, quia in ipsa operatur Filius Dei, qui est brachium et dextera Patris. *Et portae inferi non praevalebunt adversus eum,* nec diabolus dominabitur ei, quia *data [0639B] est ei potestas super omnem virtutem inimici*

VERS. 11.-- *Caleb autem frater.* [n: (RAB.)] Legimus supra Caleb esse filium Hesron, cujus fratres fuerunt Ram et Jerameel. Aiunt ergo Hebraei Ram Caleb fratrem Suam hic appellari. Et interpretatur Ram *excelsus,* Sua *humilis,* quod Judaico populo convenit, quia excelsus fuit in cultu unius Dei et potentia regni; sed quia Dei Filium suscipere noluit, humilis factus est atque vilis, ut fiant primi novissimi.

VERS. 12.--[n: (ID.)] *Recha.* Quidam putant Recha nomine David nuncupari. Est enim Recha tener. Unde David de se ait: *Ego sum tener et unctus rex [n: (II Reg. III)]*. Ipse quoque quasi vermiculus ligni tener [0639C] esse dicitur. Ideo autem viri Recha dicuntur, quia propter exprimendam genealogiam David hic annotati sunt.

VERS. 13.-- *Saraia autem genuit.* De Saraia dicitur Joab prodisse, qui juxta nominis interpretationem pater vallis artificum dicitur, quia de filiis ejus fuerunt architecti qui aedificaverunt domum Domini. Artifices vero qui in valle habitant possunt dici doctores legis, quos *scientia* non *inflat, sed charitas aedificat [n: (I Cor. VIII)]*, quos modestia et humilitas exaltat, ut Gamaliel et Paulus ejus discipulus [n: (Act. V, XXII)].

VERS. 17.-- *Ezra.* [n: (RAB-HIERON.)]. Aiunt Hebraei Ezram, qui interpretatur *auxiliator,* esse Amram patrem Moysi et Aaron; Jether, id est, *auxilium,* [0639D] esse Aaron; et Mered, *qui rebellans,* esse Moysen. Epher quoque vel Opher, id est, *pulverem,* Heldad fuisse. Jalon vero et Meldath, qui duo de septuaginta senioribus fuerunt, quos Moyses a Deo accepit ad regendi populi auxilium: tradunt enim Moysen post acceptam legem in eremo patri suasisse, ut matrem dimitteret, eo quod ipsius amica esset, fuit enim filia Levi, postquam Amram duxit aliam ex qua habuit Heldath et Meldath.

*Genuitque Mariam.* [n: (ID.)] Sammai Moysen intelligi volunt, etc., *usque ad* quia populum in eremo gubernavit, et doctrina sua quotidie gubernat.

VERS. 18.-- *Filiae Pharaonis.* [n: (ID.)] Filiam Pharaonis matrem Moysi vocat, quae etiam secundum proprietatem [0640A] nominis filia Domini nuncupatur, quia bonam scilicet voluntatem in nutriendo puero habuit, et Amared, id est Moyse accepta dicitur, quia relictis idolis ad Dei cultum conversa est.

VERS. 21.-- *Her pater.* [n: (ID.)] Redit ad progeniem Phares de qua ortus est David, ut progeniem Juda de qua orta est tribus regia in David terminaret. Tradunt enim hunc fuisse Elimelech virum Noemi, in cujus tempore propter praevaricatores legis sol stetit, ut viso miraculo converterentur ad Dominum; quod quia contempserunt, invaluit fames, et qui in tribu Juda prior videbatur, inopia cogente, cum uxore et filiis patria pulsus, in peregrinatione cum filiis mortuus est.

VERS. 22.-- *Securus et Incendens.* [n: (ID.)] Mahalon [0640B] et Chelion, qui hic Securus et Incendens dicuntur, fuisse in Moab, quia uxores Moabitidas duxerunt, unde in Hebraeo non principes, sed mariti dicuntur, sicut illius linguae doctores tradunt.

*Qui reversi sunt in,* etc. Noemi et Ruth, quae reversae sunt in Bethlehem audita panis ubertate.

VERS. 23.-- *Figuli habitantes.* Figulos qui in plantationibus et sepibus laborant doctores intelligimus, qui formant et componunt vasa Domini, fingere enim componere dicimus, unde compositores luti figulos vocamus. Hi vineam Domini doctrina plantant et excolunt, exhortando et orando muniunt. Hi apud regem in operibus suis morantur, quia in fide Christi manentes quidquid dicunt, quidquid agunt, ad gloriam Dei faciunt.

[0640C]VERS. 28.-- *Habitaverunt in,* etc. Progenies Ruth, quae in ipsis sepibus et plantationibus habitasse dicitur, quando ad regiam dignitatem et munimentum plebis haec plantatio pervenit.

*Commoratique sunt ibi.* In Genesi sex scribuntur, sed hic Sober praetermittitur: quia nulla de eo progenies. Sed quaedam nomina mutantur suis rationibus. In Genesi enim Gemuel, id est mater Dei; hic Hamuel, id est legens cum Deo. Quidam in Genesi vocatur Echa, hic autem Jarib, id est litigans, quia de eo exivit Zambri, qui cum Madianitide fornicans a Phinee sacerdote peremptus est. Jacim in Genesi, id est praeparatio; hic vero nominatur Zara, id est ortus.

*Et universa cognatio non,* etc. Quia Simeon non [0640D] habuit tantam sobolem quantam Judas; unde in Josue dicitur: Simeon per cognationes suas accepisse haereditatem in medio filiorum Juda.

*Hae civitates,* etc. Quia Sicelech et Bersabee, quae Judae fuerunt et a Simeone invasae sunt, a David in pristinam Judae haereditatem redierunt.

VERS. 38.-- *Isti sum nominati.* Descripta stirpe Simeonis et actibus eorum, mystice signatur, quia doctores sancti, id est Ecclesiae principes gregibus Christi pascua providentes proficiscuntur in Gador vel Gader, quae interpretatur *sepes ejus.* Haec est Ecclesia quae est fidelium defensio: ibi sunt pascua usque ad Orientem vallis, id est incarnationem Verbi, *qui semetipsum exinanivit, servi formam accipiens* [0641A] [n: (Philip. I.)] In eo inveniuntur pascua. Ipse enim ait: *Per me si quis introierit, ingredietur et egredietur, et pascua inveniet [n: (Joan. X)]*, virtutes scilicet. *In eo terra latissima et quieta,* id est, gratia Spiritus sancti copiosa; in qua ante habitaverant de stirpe Cham, significat gentium multitudinem idola reliquisse, et ad unius Dei cultum confluxisse. Hi ergo venerunt quos supra descripsimus nominatim in diebus Ezechiae regis Juda, hoc est in adventu Christi. Ipse est enim Christus Dei virtus, quem Ezechias, scilicet fortitudo Domini, significat.

*Percusserunt tabernacula:* percutit fide tabernacula impiorum et habitatores impiorum quando abnegans impietatem omnem et saecularia desideria, per Christi baptismum a sordibus abluitur peccatorum, [0641B] postea studens sobrie, juste et pie vivere in hoc saeculo, ut fiat quod scriptum est: *Et erit in loco ubi ante dictum est: Non plebs mea vos: ibi vocabuntur filii Dei [n: (Osee. I)]*.

VERS. 42.-- *Viri quingenti.* Patres Novi Testamenti qui abierunt in montem Seir, et percusserunt reliquias Amalecitarum, quia superbiam hujus mundi conculcantes, deformitatem vitiorum comprimunt; hi quatuor dicuntur, quia evangelica doctrina veraciter instructi, spirituale bellum contra daemones convenienter gerunt; percussis reliquiis Amalecitarum, ibi habitabant, quia expulsis daemonibus in loco vitiorum virtutes substituunt, quarum possessio hominem efficit beatum usque ad diem hunc, quod semper dici potest usque ad finem mundi, quia Ecclesia [0641C] usque ad finem mundi permanet, in qua quotidie antiquus hostis triumphatur.

## CAPUT V.

VERS. 1.-- *Sed cum violas,* etc. [n: (RAB.)] Ideo ablata sunt Ruben primogenita, quia dormivit cum Bala, concubina patris sui, et data sunt Joseph filio juniori, cujus progenies multiplicatur et excedit potentiam regni inter decem tribus.

Mystice autem significat ruinam prioris populi, qui ut primogenitus debebat sacerdotium et regnum accipere; sed quia maculavit stratum patris sui, id est corpus Christi, in quo erat plenitudo divinitatis, in cruce suspendit et occidit: primogeniti dignitas ad spiritualem Joseph, id est Christum et Ecclesiae [0641D] populum translata est; ad quem pater: *Tu es sacerdos in aeternum secundum ordinem Melchisedech,* etc. [n: (Psal. CIX.)]

VERS. 10.-- *Contra Agarenos.* [n: (HIERON. in Paral. )] Verisimile est Agar fuisse Cethuram, cum in sequentibus dicat Rubenitas et Gaaditas et dimidiam tribum Manasse cum Agarenis pugnasse et praebuisse Israel auxilium Ituraeos, Naphaeos et Nodab filios Ismaelis. Nodab autem est, ut videtur, qui in Genesi Cedma dicitur, id est antiquorum vel antecedens.

VERS. 26.-- *Et suscitavit.* Notandum est quod in Regum dicitur Phul regem Assyriorum a Manahem filio Gaddi rege Israel accepisse mille talenta argenti [0642A] [n: (IV Reg. XV)], ut esset ei auxilio et firmaret regnum ejus, non quod eum transtulerit in Assyrios, sed quod Teglathphalnasar rex Assur in diebus Phacee regis Israel cepit Ahion, et Abel domum Maacha, et Ianoe et Cedes et Asor et Galaad et Galilaeam et universam terram Nephthali, et transtulit eos in Assyrios. Postremo narrat quod Salmanasar rex Assyriorum Osee filium Ela regem Israel obsidendo tribus annis Samariam cepit, et transtulit Israel in Assyrios et posuit eos in Ahila et in Abor, juxta fluvium Gozam in civitatibus Medorum. Unde quaeritur: quomodo in Paralipomenis dicamus Phul et Theglathphalnasar reges Assyriorum transtulisse Ruben et Gad, et dimidiam tribum Manasse in Ahilam et Abor et Aram et fluvium Gozan; cum Malachim [0642B] narret hoc Salmanasar fecisse qui transtulit Israel in Assyrios, et posuit in locis supradictis? Sed reges Assyriorum priores hoc fecisse dicuntur, quia coeperunt cum gente Assyriorum quod eadem gens in posteris perfecit. Aram quam Paralipomenon memorat, Malachim praetermittit. Autumant Hebraei esse Rages civitatem Medorum.

## CAPUT VI.

VERS. 6.-- *Filii Levi, Gerson,* etc. *Johanan.* Praetermissis aliis filiis Levi qui similiter sacerdotes fuerunt in domo Domini, Johanan specialiter laudatur, quia viriliter restitit Oziae regi per se sacrificare volenti: et constantia animi et zelo legis explevit officium sacerdotis.

[0642C]VERS. 15.-- *Porro Josedec.* [n: (HIERON. Quaest. Hebr. in Paral. )] Josedec dicunt esse Esdram sacerdotem, etc., *usque ad* Esdram vero esse sacerdotem, virum justum et gloriosum.

VERS. 28.-- *Abia.* Hic, ut Hebraei tradunt, judex constitutus munera accipiebat, quod Joel, qui et Vas seni, senior ejus filius sciens, non corrigebat: ideo uterque peccasse dicitur secundum Hebraeum. Unde: *Factum est cum senuisset Samuel, posuit filios suos judices Israel, et caetera.*

VERS. 31.-- *Isti sunt quos constituit,* anticipando de officiis, cantorum David qui organis musicis laudes Domine canebant, cum eorum genealogiam narraret, praelibavit; suo autem ordine quomodo id fecissent demonstrabit.

[0642D]VERS. 44.-- *Ethan filius.* Ethan unus de cantoribus tribus, qui coram David in cymbalis laudem Dei concrepabant. Et notandum, quod sicut fuerunt tres filii Levi, Caath, Gerson et Merari, ita tres cantores: Eman de Caath, Asaph de Gerson; Ethan de Merari. Mystice autem significant sanctos doctores, qui sanctae Trinitatis fide imbuti, secundum dispensationem veri David praedicationem Evangelii toti mundo annuntiant.

VERS. 48.-- *Levitae qui.* Quia omnis ordo ecclesiasticus secundum apostolorum traditionem, et qui primatum tenent, totum ministerium agunt in Ecclesia Dei; unde: *Ut scias quomodo oporteat te conversari [0643A] in domo Dei, quae Ecclesia Dei vivi,* etc. [n: (I Tim. III)].

VERS. 49.-- *Aaron.* Christum significat, filii ejus Ecclesiae populum, cui dicitur: *Vos estis genus electum, regale sacerdotium,* etc. [n: (I Petr. II)], quem summus pontifex docuit super altare fidei holocaustum bonorum operum et incensum orationis offerre; et ut precaretur pro Israel, id est pro statu Ecclesiae, secundum praecepta legis per Moysen data. Repetit autem genealogiam Aaron usque ad Achimaas, quod pro laude ejus factum videtur, quia fidelius fuit David in omnibus.

## CAPUT VII.

VERS. 8.-- *Omnes hi, filii Bechor.* Ubicunque in [0643B] lege scribitur: *Omnes hi filii* istius vel illius, aut pro meritorum excellentia est, aut pro meritorum deterioratione, ut ejus dicantur esse filii cujus fuerunt imitatores.

VERS. 14.-- *Concubinaque ejus.* Haec dicitur fuisse filia filii Balam, quae in Aegyptum, fame cogente, a patre venalis ducta a Manasse: qui horreis praeerat cibariis patri datis, in conjugium misericorditer suscepta est.

VERS. 15.-- *Happhim,* etc., prioris filii Machir haec duo nomina esse dicuntur, sed secundum esse Salphaad et eorum sororem Maachan, quam Hesron cum sexaginta esset annorum accepit uxorem, quae peperit ei filium Segub, sicut supra dictum est.

VERS. 18.-- *Soror autem ejus Reginae.* Soror [0643C] Ulam filii Phares, filii Machir, ut praedictum est; hanc quidam tradunt fuisse matrem Jesu filii Nave, qui vir decorus nuncupatur, ob insigne virtutis et principatus. Alii dicunt Deboram uxorem Lapidoth prophetissam.

VERS. 20.-- *Filii autem Ephraim.* Fabulantur Hebraei quod filii Ephraim, congregata multitudine vivente patre, conati sunt ad terram promissionis reverti, et in Geth Palaestinorum occisi sunt, unde caeterae tribus per desertum adducuntur, ne viderent ossa fratrum suorum, et in psalmo dicitur: *Filii Ephrem conversi sunt in die belli [n: (Psal. LXXVII)]*.

## CAPUT VIII.

[0643D]VERS. 6.-- *Qui translati sunt in Manahath.* Quando pro scelere in uxorem Levitae gladio corruerunt et sexcenti tantum remanserunt.

VERS. 7.-- *Naaman autem et Achia:* principes fuerunt, sed Gera se subdiderunt. Unde singulariter dicitur: *Ipse transtulit eos,* de quo exiit progenies Gera qui fuit pater Semei.

## CAPUT IX.

VERS. 2.-- *Nathinaei. [n: (HIERON., Quaest. in Paral., tom. III.)]* Donum, vel in humilitate servientes. Hi sunt Gabaonitae quos Josue vitae donavit, et servitio templi deputavit, ut aquas et ligna portarent [n: (Josue IX)].

VERS. 11.-- *Helciae filii Mosoliam,* etc. Hic fuit [0644A] sacerdos magnus, qui Deuteronomium invenit in templo Domini in tempore Josiae, et dicitur pater fuisse Jeremiae prophetae.

VERS. 16.-- *Idithun.* [n: (HIERON.)] Cantoris David, scilicet. Observabant enim in porta regis ad orientem de filiis Levi per vices suas cantores, et vicissim ad psallendum cum David conveniebant, quia antequam templum aedificaretur in palatio, erat arca testamenti, et ibi serviebant aeditui.

VERS. 19.-- *Sellum vero filius Core.* Prior Cora per Aleph scribitur, et sonat Cora, secundus per He, et sonat Core. Cora *clamans,* Core *calvus* interpretatur. Hic est qui in Numeris seditionem movit contra Moysen [n: (Num. XVI)].

*Custodes vestibulorum.* [n: (HIERON.)] Quia custodiebant [0644B] exterius ostium tabernaculi. Patres vero eorum qui subter scribuntur et qui in Psalterio titulos habent, custodiebant interius ostium et cantores erant.

VERS. 20.-- *Phinees autem.* Nepos Aaron, qui adhuc vivebat, ut tradunt Hebraei, et vices ministrorum ordinabat. Sunt autem vices viginti quatuor quas David ordinavit ad ministerium tabernaculi. Unde in Evangelio: Zacharias de vice Abia [n: (Luc. I)].

VERS. 26.-- *His quatuor Levitis,* etc. [n: (RAB.)] Qui fuerunt hi quatuor Levitae quibus omnis numerus creditus erat janitorum demonstratur cum dicitur: *De Hosa autem, id est de filiis Merari, Semri princeps,* etc., ut habetur in cap. XXVI. Quatuor principes janitorum sancti doctores sunt qui quatuor Evangeliis ostium fidei servantes patefaciunt credentibus et [0644C] concludunt blasphemantibus, quibus cum Petro claves commissae sunt [n: (Matth. XVI)]. Hi per quatuor ventos ostia custodiunt, quia per quatuor plagas mundi gentes ad fidem vocant, et Ecclesiam vigilanter servant.

VERS. 28.-- *De horum genere erant et super vasa minister.* [n: (ID.)] Mystice de coetu sanctorum praedicatorum ordinantur, qui super vasa Domini, id est animas fidelium (in quibus voluntas Dei quotidie ministratur) pervigilem habent custodiam. Sub eorum custodia est simila, vinum et oleum, quibus sacramenta corporis et sanguinis Domini conficiuntur, et Spiritus sancti gratia spirituali unctione traditur. Ipsi thus orationum et aromata virtutum in Ecclesia [0644D] componunt, et in conspectu Domini vinum acceptabile reddunt.

VERS. 31.-- *Mathathias Levites primogenitus Sellum Coritae praefectus erat eorum quae in sartagine frigebantur.* Quia Christus auctor est sacramentorum coelestium, ubi quotidie panis et vinum in memoriam passionis ejus offeruntur, et caput omnium qui carnem suam ejus exemplo crucifigunt, et passioni pro ejus nomine tradunt.

VERS. 32.-- *Panes erant propositionis.* Duo et duo divisim coquebantur ante sabbatum secundum Josephum, et sabbato mane super mensam ponebantur, de quibus in Levitico plenius diximus.

VERS. 34.-- *Capita Levitarum per familias suas.* Dignum est, ut quanto quis praelatus est caeteris, [0645A] tanto devotior sit in divinis officiis. Ille bene principatum ministerii servat, qui studet manere in Jerusalem, id est in visione pacis, ut tumultus saeculi et voluptates carnis fugiat et quietem mentis in contemplatione Dei habeat, dicens cum Psalmista: *Laetatus sum in his quae dicta sunt mihi.*

VERS. 35.-- *Jahiel,* qui in Regum, Ahiel pater Cis patris Saul, et interpretatur *pater meus Deus.* Jahiel disertus Dei, forte pro meritorum distantia. Et notandum quod inter filios Jahiel Cis et Ner fratres vocantur et sunt, et in Regum ita habetur; in sequentibus vero dicitur quod Ner genuit Cis, non quod genuerit, sed quod educaverit.

VERS. 39.-- *Abinadab.* Hic ut in Regum cum patre occisus narratur, Abinadab vocatur et interpretatur [0645B] Abinadab *pater meus votum,* Abinadab *populus meus votum.*

*Esbaal.* Ignis maritus, hic est Isboseth, id est vir confusionis.

VERS. 40.-- *Meribbaal.* Litigans in maritum, hic est Miphiboseth, qui interpretatur *de ore ignominia.*

## CAPUT X.

VERS. 1.-- *Philisthiim,* etc. [n: (RAB.)] Multis omissis quae in libro Samuelis de Samuele et Saule narrat historia, casum Saul et familiae ejus commemorat. Mystice innuens, quia non est necesse vitam ejus describere, cujus impia conversatio finem celerem meruit accipere, et figurate regni Judaeorum et sacerdotii veteris finem demonstrat. Ad David se transtulit, [0645C] cujus facta et dispensationem regni contexit, qui typum tenet veri David regnum coeli et terrae possidentis. Quo imminente Philisthiim more suo pugnant contra Israel, et vincunt, quia, appropinquante gratia, gentiles, sicut ante, castitatem Israeliticae fidei oppugnabant; nunc mala opera, nunc idololatriae cultum ostendendo, sicut Balaam docebat Balaac mittere scandalum coram filiis Israel, edere et fornicari.

*Fugeruntque viri.* Qui fortes videbantur in Dei contemplatione, dum incaute opera gentilium et doctrinam sequuntur, haereticorum quoque perditionem non parum juvit saecularis scientia. Unde quidam ait: Philosophi patriarchae haereticorum Ecclesiae puritatem perversa maculavere doctrina.

[0645D]VERS. 2.-- *Cumque appropinquassent.* Irruerunt gentiles undique in regnum Judae et filios ejus, et corruperunt sacerdotes, scribas et Pharisaeos filios, scilicet et seductores illius regni haereticos quoque, ne simpliciter gratiam Spiritus sancti praedicarent aut colerent, vetuerunt.

*Abinadab.* Ne patrem qui nos sibi adoptavit spirituali dono digna confessione laudaremus, quod significat interfectio, Abinadab id est patris mei spontanei.

*Melchisua.* Ne in Christi regno salutem futuram credamus. Melchisua enim interpretatur *rex meus salus.* Philosophus, qui Arium seduxit, quasi Melchisua occidit: qui Macedonium, Jonatham; qui Manichaeum, [0646A] Abinadab. Quia hunc veri regis Christi omnipotentiam negare, illum Spiritus sancti donis derogare, istum summi Patris bonitatem blasphemare magister corruptionis edocuit.

VERS. 4.-- *Et dixit Saul ad,* etc. Hunc Hebraei Doeg Idumaeum dicunt esse qui videns Saul esse mortuum, timens David, seipsum interfecit. Puerum vero (quia diadema et armillam Saul attulit ad David) esse filium Doeg, et ipsum Doeg esse puerum cum quo Saul quaerebat asinas patris sui.

*Ad armigerum. [n: (BEDA in cap. 28 l. I Reg.)]* Legis doctores. Sicut enim arma et sagittae Philisthiim, etc., *usque ad* ut non contaminarentur, sed ut manducarent pascha.

*Noluit autem armiger.* Non est ambigendum inter [0646B] reprobos legis doctores fuisse aliquos qui verbi acumen ad occidendos auditores pervertere nollent, et tamen ipsos auditores qui recte dicta a magistris acceperant, despiciendo vel blasphemando in suam vertisse perniciem: quorum visa morte, id est peccandi obstinatione, et ipsos verbi ministros per tempora deterioratos, testimonia legis quae male interpretari timuerant, sibi occasionem fecisse ruinae. Haeretici quoque peccatorum suorum jaculis cruentati, cum verba divina in argumentum sui erroris trahunt, arma sua contra pectus suum morituri invertunt. Quilibet etiam catholicus, cum artem quam pro communi utilitate didicit, superbiae, cenodoxiae, philargyriae vel cujuslibet vitii contagione polluit, suo se gladio confodit, quia quo defendi ab hoste debuit, [0646C] in ipsum irruit.

VERS. 5.-- *Quod cum vidisset armiger.* Videntes indocti verae humilitatis medicamina lavacrumque baptismi, ignorantes in Judaea magistros suos certamine spirituali victos, et vulgus non paucum, eorum auditui proximum, persequente adversario, a prisca constantiae sede fugatum, majorum ruina turbati, opera virtutum et munimina scientiae spiritualis quae habuerant, amiserunt. Veneruntque peccata gentilium, et cuncta Judaeis incredulis studia virtutum perversa habitatione corruperunt. Venerunt immundi spiritus, et corda quae fidei constantia deseruit, occupaverunt. Venerunt gentes, et optima quondam Judaeorum studia credendo, sua fecerunt. Unde: *Auferetur a vobis regnum Dei, et dabitur genti facienti [0646D] fructum ejus [n: (Matth. XXI)]*.

VERS. 10.-- *Et caput.* [n: (RAB. in Paral. )] Caput Saulis in templo Dagon Philisthaei affixerunt, etc., *usque ad* alia est enim Bethsan in Judicum et Josue, quae interpretatur *domus securitatis.*

VERS. 11.-- *Hoc cum audissent viri Jabes. [n: (ID., ibid.)]* Viri scilicet Ecclesiae, etc., *usque ad* haec est civitas quam primis regni sui auspiciis Saul ab hostium obsidione liberavit.

VERS. 12.-- *Quercum quaerat in Jabes, et jejunaverunt septem diebus,* etc. Ut ad requiem perveniant. Post sex enim hujus saeculi aetates quibus in carne laboramus, sequitur septima quietis animarum.

Mystice, de caecitate Judaeorum sabbatum carnaliter [0647A] observantium, contribules sui, id est fideles continue dolent, et quasi septem diebus jejunant. Percepto autem mysterio octavae diei resurrectionis, utrique perpetua festivitate gaudebunt.

Moraliter autem viri sancti detestantur mortem impiorum, et exempla eorum sepulturae oblivionis tradunt. Septem dies jejunant, id est omne tempus hujus vitae, quod septenario dierum numero volvitur, in continentia ducunt, et abstinent ab omni malo ne similiter moriantur.

## CAPUT XI.

VERS. 3.-- *Majores.* [n: (RAB.)] Prophetae apostoli pari devotione ad Christum concurrunt, unde: *Principes populi convenerunt in unum cum Deo Abraham* [0647B] [n: (Psal. II)].

VERS. 5.-- *Dixeruntque.* Caecos et claudos et leprosos ad contemptum regis statuentes super muros, et dicentes quia prohibuerunt eum caeci et claudi.

Mystice, David Jebusaeum de Jerusalem ejiciens, significat Christum daemones expellentem a cordibus fidelium, et ibidem mansionem suam statuentem. Jebusaeus enim interpretatur *conculcatus,* Jerusalem *visio pacis.* Unde et discipulis suis ait: *Ecce dedi vobis potestatem calcandi super serpentes,* etc. [n: (Luc. X)]. Bene ergo in Regum scriptum est, quod ejectis caecis et claudis qui odiebant animam, David cepit arcem Sion, suamque civitatem vocavit, quia dum Christus malignos spiritus et turbam vitiorum de anima expellit, illuminans eam sapientia, merito [0647C] arx Sion, id est speculationis et visio pacis vocatur, de qua recte dicitur psal. LXXV: *Notus in Judaea Deus, et in Israel magnum nomen ejus. Et factus est in pace locus ejus.*

VERS. 8.-- *Joab autem reliqua urbis exstruxit.* Per industriam enim militis civitatem munivit. Josephus tamen dicit David superiorem civitatem munisse, eique copulando arcem unum corpus effecisse et cuncta muro circumdedisse. Super opus autem murorum constituisse Jacob, expulisse Jebusaeos et Jerosolymam vocasse. Jero enim Hebraice munitio est. Christus quoque in Judaea primum Evangelium praedicavit, Et ecclesiam fidei suae munitione firmavit. Joab, qui reliqua urbis exstruxit, significat apostolos et apostolicos viros qui post [0647D] ascensionem Domini plurimos de gentibus converterunt; unde: *Dei adjutores sumus, Dei agri.*

VERS. 11.-- *Jesbaam.* [n: (HIERON.)] Hunc Josephus Eusebium nominat, et filium dicunt Achimeae, qui in aciem hostium frequenter irrumpens, non cessabat donec octingentos occiderat. Alii hunc David intelligunt, quia Jesbaan interpretatur *sedens in populo.* Ahamoni vero sapientissimus, unde in Regum scribitur: *Sedens in cathedra sapientissimus [n: (II Reg. XXIII)]*. Sed ibi vermiculo ligni comparatur, quia minuebatur illi sapientia propter peccatum, quod in Uriam commiserat. Unde ibi octingentos uno impetu interfecisse, hic autem trecentos, pro peccato enim minorata est fama.

VERS. 12.-- [0648A] *Ahohites.* Ahohi, ut Hebraei tradunt, frater fuit Isai patris David, cujus filius fuit Eleazar, qui fuit inter tres potentissimus, quos Josephus dicit esse Eusebium filium Achimeae, et Eleazar filium Addi, et Semeiam filium Heli

[n: (GREG. hom. 34. in Evang.)] Cogitandum summopere est, etc., *usque ad* contra se rigidus etiam a licitis abstinebat.

VERS. 21.-- *Verumtamen usque ad tres primos.* Hic apparet quod Abisai princeps erat inter tres sequentes. Sed ad tres primos non pervenit, Jesbaam, Eleazarum et Semmaa.

Mystice autem significatur quod nemo sanctorum, licet virtutibus emineat, ad aequalitatem potentiae Patris et Filii et Spiritus sancti perveniat. Quoniam, [0648B] *quis in nubibus aequabitur Domino?* etc. [n: (Psal. LXXXVIII.)]

VERS. 22.-- *Ariel Moab,* id est leones, sicut in Regum dicitur, viros scilicet fortissimos in regno Moab tanquam leones.

*Interfecit leonem.* Hebraeus hunc leonem Joab arbitratur, qui in domo Domini tenens cornua altaris occisus est. Altare enim cisterna dicitur, quia sicut aqua cisternae mundat, ita sanctuarium Dei hominum expiat peccata.

[n: (RAB.)] Quem liber Regum, etc., *usque ad* et hastam quam non recte tenebat, extorsit.

*Tempore nivis.* Qua potest gratia Christi, quae mundo resplenduit, et frigus charitatis, quo refrigescunt homines, significari. Banaias vero, qui *aedificator [0648C] Dominus* interpretatur, Christum significat, de quo dicitur: *Aedificans Jerusalem Dominus,* etc. [n: (Psal., CXLVI.)] Hic multa opera perpetravit, qui ait: *Pater meus usque modo operatur, et ego operor [n: (Joan. V)]*. Hic est de Cabseel, id est, de congregatione Domini, quia ad eum omnis sanctorum coetus pertinet qui descendens de coelis, et factus homo, leonem, id est diabolum qui infidelitatis suae frigore torpentem mundum possidebat, morte sua interficiens in infernum demersit. Hic Aegyptium, id est, Antichristum peccatis nigerrimum, id est quinque sensibus corporis abutentem ad scelera, per virgam crucis superans, propria reum nequitia virtute damnavit perpetua. In diebus nivis, quia per mortem peccatum expiavit. Unde: *Lavabis me et super nivem dealbabor* [0648D] [n: (Psal. L)].

VERS. 24.-- *Inter tres.* Abisai et Sobochai et Jonathan, quibus viribus aequabatur, qui erat super triginta, sicut Hebraeus affirmat.

## CAPUT XII.

VERS. 12.-- *Hi quoque venerunt.* Huc usque enumeravit fortes David qui adjuverunt eum ut regnaret super Israel.

*Qui erant fortissimi,* etc. Secundum litteram significat eos agiles esse et strenuos omni genere bellandi. Mystice vero milites Christi non segnes, sed studiosos describit in prosperis et in adversis, a dextris et a sinistris.

[0649A]VERS. 8.-- *Veloces.* [n: (RAB.)] Dicit pro sensus acumine vel corporis agilitate. Mystice vero qui Christi militiam profitentur, non debent esse parvuli sensu, sed providere bona, non tantum coram Deo, sed etiam coram omnibus hominibus

VERS. 14.-- *Novissimus,* etc. Hic significant doctores Judaeorum et gentilium, de quibus Paulus ex tribu Benjamin ait: *Petrus, Jacobus et Joannes, qui videbantur columnae esse, dextras mihi dederunt, et Barnabae societatis,* etc. [n: (Gal. XI.)] Hi ad Christum venientes per omnia explorati sunt. Unde [n: (Matth. XVI)]: *Vos autem quem me esse dicitis?* Respondit Petrus pro omnibus: *Tu es Christus Filius Dei vivi.* Cui Dominus: *Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam.* Et alibi: *Accipite Spiritum [0649B] sanctum, quorum remiseritis peccata remittuntur eis [n: (Joan. XX)]*.

VERS. 15.-- *Transierunt Jordanem.* Jordanis, in quo Christus baptizatus est, baptismum significat: hunc transeunt doctores mense primo, *quando inundare consuevit super,* quia Domino in carne apparente et annum acceptabilem consecrante, postquam baptismum suo baptismate consecravit, ipsum praedicando et baptizando toto orbe diffuderunt.

*Et omnes fugaverunt qui morabantur* [n: (RAB.)]. Quia Judaeos, quos Orientalis plaga propter ortum scientiae legis significat, vel gentiles, in quibus naturalis prudentia occidit, dum cultum Dei attribuunt idolis, Evangelii praedicatione fugaverunt. Unde: *Inimicos meos dedisti mihi deorsum, et odientes me disperdidisti* [0649C] [n: (Psal. XVII)].

VERS. 19.-- *Porro de Manasse.* Hi scilicet septem principes qui de Manasse venerunt, significant primos Ecclesiae doctores de Judaea venientes, qui septiformi Spiritu illustrati adjuvant nostrum David contra latrunculos, id est haereticos vel spiritus malignos, qui non cessant de Ecclesia rapere et captivare quos possunt; unde: *Deo autem gratias qui semper triumphat nos in Christo Jesu [n: (II Cor. I)]*.

VERS. 22.-- *Exercitus Dei.* Qui scilicet egressus est de Aegypto, id est sexcenta millia, sic exponunt Hebraei. Sed mystice, in exercitu nostri David quotidie numerus fidelium crescit, donec compleantur qui ad vitam praedestinati sunt aeternam.

[0649D]VERS. 23.-- *Ut transferrent.* Quia sancti doctores maxime desiderant ut veteris legis cultus in spiritualem intelligentiam Evangelii transferatur, et fiant omnia nova.

VERS. 27.-- *Joiada quoque princeps de stirpe Aaron,* etc. Hunc tradunt Hebraei fuisse Phinees filium Eleazari, ad cujus comparationem Sadoc puer vocatur tanquam aetate et merito minor.

VERS. 32.-- *De filiis quoque Issachar, viri,* etc. Doctores legis in tribu Issachar fuisse tradunt, qui singula tempora caeremoniarum observanda docebant, et quid facere deberet Israel praescribebant. Hi doctores Ecclesiae significant, quorum praeceptis subditi obtemperant.

[0650A]VERS. 35.-- *Viginti,* etc. [n: (RAB.)] Apostoli scilicet et apostolici viri ad nostrum David conveniunt et ei spiritualiter copulantur, et alii tam ex Judaeis quam gentibus uno corde et pari voto certantes, ut fiat rex David, et ipsi sint regnum Christi.

VERS. 39.-- *Tribus diebus.* Omni tempore scilicet fidem Trinitatis tenentes, et qui primi doctores, id est, apostoli ex divina Scriptura alimenta praeparaverant, accipientes et omnium bonorum largitioni gratias agentes.

## CAPUT XIII.

VERS. 1.-- *Iniit autem.* Apostolis, evangelistis, qui fidem incarnationis a Judaeis ad salutem gentium transtulerunt. Hoc est enim de colle Cariathiarim [0650B] (quae est in Juda, et interpretatur *civitas sylvarum* ), ad se arcam Domini transferre: de eminentia scilicet Scripturarum apud Judaeos posita, ubi umbra nemorosa figurarum abundat; ad intellectum gentilis populi, ubi fundatur Ecclesia, fidem Domini perducere.

VERS. 3.-- *Non enim.* [n: (RAB.)] Quia interpretatur Vetus Testamentum spiritualem sensum qui latebat, populus ille aperire non potuit, sicut nunc revelatus est apostolis et prophetis, gentes scilicet esse cohaeredes et comparticipes promissionis Domini.

VERS. 5.-- *A Sihor.* Sihor fluvius Aegypti est, qui a Nilo, ut ferunt, derivatur, et interpretatur *firmamamentum novum et turbidum,* unde: *Quid nunc tibi vis in via Aegypti, ut bibas aquam turbidam (Jerem. [0650C] VII)*? *Cariathiarim.* Civitas Damasci, quae in Amos Emathabal, id est Emath magna, quae nunc Epiphania nuncupatur. Per Sihor autem et Emath totam terram promissionis comprehendit. Per Sihor rivum, scilicet vel torrentem, significat Aegypti australem partem. Per Emath vero septentrionalem. *Cariatharim,* quae alibi Cariathabaal, civitas saltuum, una de urbibus Gabaonitarum in tribu Juda in nono milliario ab Helia euntibus Diospolim, de qua fuit Urias propheta, quem interfecit Joachim in Jerusalem secundum Jeremiam. Filius quoque Sobal Cariathiarim dicitur, sicut superius ostenditur

VERS. 6.-- *Omnis vir.* Electus nobilior. Numerus autem horum virorum in Regum comprehensus est, ubi legitur: *Congregavit autem David omnes electos [0650D] ex Israel triginta millia [n: (II Reg. VI)]*.

VERS. 9.-- *Cum autem pervenissent,* etc. [n: (RAB. ex Hieron.)] Ventum est ad aream Chidon, etc., *usque ad* tanquam dicat: *Mihi absit gloriari, nisi in cruce Domini nostri Jesu Christi [n: (Gal. VI)]*.

VERS. 11.-- *Eo quod divisisset Dominus Ozam.* [n: (HIERON.)] Tradunt Hebraei Abinadab sacerdotem jussisse filiis suis Oza et Haio, ut portarent arcam humeris secundum praeceptum legis. Sed quia non portaverunt, nec Caathitis portandam dederunt, percussit Dominus Ozam, et divisit.

*Divisio Ozae.* Traditur quod aruisset brachium ejus et humerus, ubi arca Domini portanda erat, et in illius loco divisio quaedam facta est.

[0651A]VERS. 17.-- *In domo Obededom.* [n: (HIERON.)] Quia et ipse Levita. Cognita autem causa pro qua Oza percussus est, jussit David arcam portari propriis levitarum humeris, sicut patet in sequenti. Notandum quantum delinquat qui corpus Domini indigne accipit, si devotus sacerdos interiit qui arcam Dominici figuram corporis minori quam debuit veneratione corripuit.

Allegorice autem David Christum, arca Ecclesiam significat. quam vult Christus in civitatem suam adducere, unde: *Non sum missus nisi ad oves quae perierunt domus Israel [n: (Matth. XV.)]* Et alibi: *Caecitas ex parte contigit in Israel,* etc. [n: (Rom. XI)].

## CAPUT XIV.

[0651B]VERS. 3.-- *Accepit quoque David,* etc. [n: (RAB.)] Multae uxores David multas gentes significant, quae per fidem Christo copulantur. Concubinae, haereticorum ecclesias, quae Christiani nominis titulo gloriantur. Sed quia propter carnalia lucra Christum sequuntur, non conjuges, sed concubinae dicuntur. Nunc reges si plures habeant uxores, crimen est, quia figurae transierunt.

VERS. 8.-- *Audientes autem.* Diffamata Evangelii gratia et regno Christi ubique praedicato, gentes undique surrexerunt contradicentes Evangelio pacis.

VERS. 15.-- *In cacumine pyrorum.* [n: (RAB.)] In Hebraeo vero, *flentium,* id est, idolorum venire jubet, etc., *usque ad* quos Spiritus sanctus dirigit praemonendo.

[0651C]VERS. 16.-- *De Gabaon usque Gazera.* Percutit Christus qui in colle superbiae consistunt, et conterit sepem duritiae, eorum dividens pertinaciam ut solus dominetur in orbe terrarum, unde sequitur: *Divulgatumque est nomen David in universis regionibus, et Dominus,* etc.

## CAPUT XV.

VERS. 2.-- *Tunc dixit David: Illicitum est,* etc. [n: (RAB.)] Non vult Christus ut indigni ecclesiastico fungantur officio, sed eruditi scientia et morum honestate spectati portant arcam Dei, id est Ecclesiam, humeris pii laboris, et exsultant, unde: *Fac opus evangelistae, ministerium tuum imple [n: (II Tim. IV)]*.

VERS. 3.-- *Congregavitque universum Israel.* Non [0651D] solum David, sed etiam omnes prophetae in Ecclesia Christi dictis et factis incarnationi praebuere locum ut citius adveniens susciperetur, cum fuisset ante prophetatus.

VERS. 12.-- *Sanctificamini cum fratribus.* Ministri Novi Testamenti vita et doctrina debent esse mundi, quibus dicitur: *Sancti estote quoniam ego sanctus sum [n: (Levit. XIX)]*. Qui rectae fidei verbis et exemplo operis debent fidelibus commendare incarnationem Christi et redemptionem humani generis, etc.

VERS. 16.-- *Nablis videlicet,* etc. Nablum Hebraice, Psalterium Graece, laudatorium Latine. Habet Psalterium ventrem obesum in superioribus, ut chordarum fila religata disciplinabiliter percussa, [0652A] suavissimam reddant cantilenam. Huic cithara videtur contraria quae in imo continet quod Psalterium in capite. Psalterium cum decem chordis Ecclesia est cum Decalogo legis. Huic opposita est cithara, quae viginti quatuor chordis in modum deltae litterae componitur (ut peritissimi tradunt) et per digitos in diversos modos concitatur. Haec Ecclesiam significat quae cum viginti quatuor seniorum dogmatibus trinam habet formam in modum deltae litterae, et fidem sanctae Trinitatis significat. Per manus autem apostolorum et evangelistarum in diversos modulos Veteris et Novi Testamenti, aliter in littera, aliter in sensu concitatur figuraliter.

*Lyris.* Lyra dicitur, ἀπὸ τοῦ λύριν, id est, a varietate vocum, eo quod diversos faciat sonos. Haec Ecclesiam [0652B] significat, quae in varietate diversarum disciplinarum historice, allegorice, tropologice, et per anagogen suavem sonum exprimit, sed a symphoniae simplicitate non recedit. Cymbala autem adinvicem percussa sonum faciunt, unde: *Laudate eum in cymbalis bene sonantibus,* etc. [n: (Psal. CL)]. Cymbala bene sonantia sunt labia nostra, quae percussa ad invicem suavem humanae vocis harmoniam reddunt.

VERS. 21.-- *Pro octava canebant,* etc. [n: (HIERON.)] In die scilicet judicii adventum Domini significabant, in quo, finita saeculi hebdomada, veniet ad judicium. Unde sextus psalmus, qui cum tremore judicii cantatur, tali titulo praenotatur. Hic autem numerus magna continet sacramenta. Octo animae ingressae sunt in arcam Noe, et mundo pereunte [0652C] salvatae. Octavus filius Jesse fuit David, quem Dominus elegit. Die octavo purificat circumcisio. Die octavo, id est Dominico, surrexit Christus.

VERS. 24.-- *Porro Sebenias et Josaphat,* etc. Hi septem sacerdotes coram arca tubis canentes sancti praedicatores, sunt septiformi Spiritu gratiae pleni, qui Evangelium in Ecclesia Christi praedicant, et sacramentum incarnationis auditoribus praedicant.

*Clangebant.* Aliter fit tuba congregandi populi, aliter conductionis, aliter victoriae, aliter persequendi inimicos, aliter conclusionis civitatum, etc. Tuba autem consuetudinaria apud rerum peritos hoc modo formatur, ut tribus fistulis aereis in capite angusto inspiretur, sicut per quatuor vociducas aereas quae per aereum fundamentum quaternas voces producunt, [0652D] mugitum vehementissimum proferant: quae significant Evangelium trina confessione trium personarum, in capite angusto, id est in nativitate Christi divinitus inspiratum, per quatuor vociducas aereas, id est per quatuor evangelistas; aereo, id est stabili fidei et operis est fundamento in orbe vocem vehementissimam quasi tubae congregantis vocem emittere.

VERS. 27.-- *David autem.* Christus incarnationis suae et passionis exemplum antea a Judaeis occultum manifestat; lignum namque de terra ortum multiplici labore ad candorem vestis perveniens, veritatem humanae carnis inter flagella triumphantis ostendit, et hoc est: *David erat in Ephod.*

[0653A] [n: (GREG., lib. XXVII Moral., cap. 27)]. Libet intueri quanta virtutum munera, etc., *usque ad* qualem me exterius despiciens exhibeo, talem interius attendo.

VERS. 29.-- *Michol filia Saul.* [n: (RAB.)] Cunctis exsultantibus et ad arcae introitum hymnis resonantibus, etc., *usque ad* David hunc humiliatum despicit: quia credentibus in fine Judaeis quidam Christum professione, Antichristum sequuntur opere: quibus congruit quod Michol, quae adifigurandam carnalium instabilitatem *aqua omnis* interpretatur, non uxor David, sed Saul filia dicitur. Qui enim Christo specie tenus serviunt, non cum illo coronantur, sed cum persecutoribus quos imitati sunt, damnantur.

## CAPUT XVI.

[0653B]VERS. 1.-- *Attulerunt igitur. [n: (RAB. in Paral., tom. III.)]* Ponitur arca in medio tabernaculi, quod tetenderat ei David, id est fides Ecclesiae praedicatur, proficit et inseritur cordibus fidelium, quos Deus ad vitam praeordinavit aeternam.

VERS. 2.-- *Benedixit populo.* Christus et devotionem Ecclesiae commendat, Patri, qui etiam ad dexteram Patris interpellat pro nobis, et tanquam verus David benedicit, et salutaris mysterii pascit alimentis.

VERS. 3.-- *Et divisit.* Haec munera fideles accipiunt, quando unus panis et unum corpus multi in Christo, carnis suae lasciviam castigantes et servituti subjicientes, sancti Spiritus igne decoquunt, et fructus bonorum operum oleo misericordiae pinguissimos [0653C] compassione proximi fervere faciunt. At contra filia Saul frustra cubiculum regis ingressa non fructificat, quia qui verbum Dei aure tenus percipiunt sine boni operis prole moriuntur.

*Frixam oleo.* Carnem a peccati sale, scilicet mundissimam, ob humanae salutis causam crucis sartagine tostam, oleo charitatis plenam. *Sic enim Deus dilexit mundum ut Filium unigenitum daret,* qui ex charitate passus est.

VERS. 7.-- *In illo die.* Quia Christus ordinem doctorum in culmine ecclesiasticae dignitatis constituit. Asaph enim *congregans* interpretatur. Asaph ergo et fratres ejus sunt apostoli et apostolici viri ad congregandos fideles constituti, de quibus dicitur: *Constitues eos principes super omnem terram.* [0653D] Modum autem laudationis quem ipse David composuit, scriptor historiae inseruit, dicens: *Confitemini Domino,* etc.

VERS. 8.-- *Confitemini,* etc. Alleluia huic psalmo praetitulatum est, et secundum Hieronymum neutri generis est. *Allelu,* laudate: *ia* invisibilem Deum significat, quod est unum de decem Dei nominibus, sicut in epistola ad Marcellam tradit Hieronymus.

VERS. 36.-- *Et dicat omnis.* [n: (RAB.)] Gentilis scilicet qui adhuc infidelis erat quando iste canebat, qui tamen prophetiae virtute inductus est, ut amore universitatis diceret Amen amen, id est fiat, fiat, sicut hodie orantibus respondetur Amen, ut concordet in precibus pia sacerdotum intentio et populi sana [0654A] devotio, secundum illud: *Amen, amen, dico vobis quia si duo ex vobis consenserint super terram, ex omni re quamcunque petierint, fiet illis,* etc. [n: (Matth. XVIII.)]

VERS. 39.-- *In excelso.* Alii dicunt tabernaculum Dei, postquam filii Israel intraverunt in terram Chanaan, primo fuisse in Sylo, deinde in Nobe, post in Gabaon, tandem in Sion. Alii locum esse in Jerusalem appellatum Gabaon, ibique David tabernaculum et arcam collocasse. Gabaon enim *collis* interpretatur. Excelsum autem locum dictum esse existimant pro dignitate divini cultus. Sed in libro Locorum legimus Gabaon metropolim esse Hevaeorum in tribu Benjamin, et nunc ostenditur villa ejusdem nominis in quarto milliario Bethlehem ad occidentem juxta [0654B] Rhama et Rhamon, ubi Salomon, hostiis immolatis, divinum meruit oraculum. Fuit autem separata Levitis.

*Ut benediceret.* [n: (HIERON.)] Generationi filiorum vacaret. Alii per antiphrasim benedictionem accipiunt; domum autem, Michol filiam Saul, quam increpabat David, quia despexit eum saltantem coram arca Domini.

## CAPUT XVII.

VERS. 2.-- *Et ait Nathan.* [n: (RAB., ubi supra. )] Patet quod prophetiae spiritus non semper prophetarum mentes irradiat, unde Elisaeus: *Dimitte eam, quia animus ejus in amaritudine est, et Dominus celavit a me,* etc. Quod divina dispensatione fit, ut accipientes Spiritum, inveniant quid de Deo fuit; et amittentes, [0654C] quid de ipsis.

VERS. 4.-- *Non aedificabis.* Quia vir sanguinum es. Debet enim in se mundus esse, qui aliena corrigere vult, ut terrena desideria fugiat, et tanto perspicacius fugienda videat, quanto ipse haec per scientiam et vitam verius declinat. Superjectas sordes manus detergere non valeret, quae lutum tenet. Quod juxta antiquae translationis seriem bene ad David erga exteriora bella laborantem per significationem et divina voce dicitur: *Non tu aedificabis mihi templum, quia vir sanguinum es.* Templum Domini aedificat, qui corrigendis proximorum mentibus vacat. Templum Dei sumus, qui ad veram vitam ex ejus habitatione constituimur, unde: *Templum Dei sanctum est quod estis vos [n: (I Cor. III)]*. Vir sanguinum [0654D] templum Dei aedificat. Qui enim adhuc carnalibus incubat, necesse est ut instruere proximorum mentes erubescat.

VERS. 9.-- *Nec filii.* [n: (RAB.)] Hostes alienigenae per intervalla temporum, sicut olim prius pax, modo bellum. Inveniuntur tamen ibi prolixiora tempora pacis quam Salomon habuit. Sub Aod enim octoginta anni pacis fuerunt. Absit ergo ut de Salomone haec accipiantur.

VERS. 11.-- *Cumque impleveris.* Salomon autem, regnante patre, regnare coepit, quod nulli illorum regum contigit, ut ipsum non esse appareat quem prophetia ista praesignat. Christus vero verus pacificus post mortem David vere regnavit.

[0655A]VERS. 12.-- *Aedificabit* domum, id est Ecclesiam: domus David propter templum Dei de hominibus factum, non de lapidibus, ubi populus in aeternum habitet cum Deo et in Deo, et Deus cum populo. Ideo cum secundum Septuaginta dictum sit per Nathan: Et nuntiabit tibi Dominus quoniam domum aedificabis ipsi, postea per David dicitur: *Quoniam tu, Deus Israel, revelasti aurem servi tui, dicens: Domum aedificabo tibi [n: (II Reg. VII)]*. Hanc enim domum et nos aedificamus bene vivendo, et Deus juvando, unde: *Nisi Dominus aedificaverit domum,* etc. [n: (Psal. CXXVI.)]

*Et thronus.* Hyperbolice de filio Isai accipi potest. At vero Christus de semine David natus, exaltatus est super omnem principatum et potestatem et virtutem, cui Pater *donavit nomen, quod est super omne [0655B] nomen, ut in nomine Jesu omne genu flectatur,* etc. [n: (Philip. II.)]

## CAPUT XVIII

VERS. 1.-- *Et filias.* [n: (RAB.)] Minores civitates ad metropolim pertinentes, etc., *usque ad* et caro cogitur servire spiritui.

VERS. 3.-- *Adarezer.* Qui interpretatur decorum auxilium; rex Soba, qui interpretatur incensa vel convertens, significat gentilitatis vitia naturali fervore accensa: contra quae Christus confligit et vincit *gladio spiritus, quod est verbum Dei [n: (Ephes. VI)]*.

VERS. 4.-- *Subnervavitque.* Subnervat Christus repugnantem sibi superbam mundi altitudinem humanae sapientiae; quod tamen opportunum et aptum [0655C] praedicationi reperit, reservat sibi.

VERS. 6.-- *In Damasco.* Damascus nobilis civitas Phaenicis, *sanguinis poculum* interpretatur. Syria *sublimis* vel *humecta.* Gentilitas enim, prius libidine fluida et spiritu superba, sanguinem humanum sitiebat: nunc baptismate Christi mundata, profectu virtutum exaltata, sanguinis ejus poculum desiderat.

VERS. 7.-- *Pharetras.* Dogmata gentilium quibus disciplinae liberales continentur, quas Christus a gentilitate abstulit et in servitium Ecclesiae convertit: prosunt enim ad expugnationem erroris et confirmationem veritatis.

VERS. 8.-- *Salomon.* Quia ergo rex noster pacificus, vetustatem elocutionis de humilitate eversae [0655D] gentilitatis ad emundandam gratiam baptismi et firmamentum fidei per praedicationem pii dogmatis in usum Ecclesiae convertit. Tebath enim interpretatur *parvulus venit,* et Chun *pulchritudo.* Qui enim parvulum se agnoscit, pulcher et speciosus in decore virtutum efficitur.

VERS. 12.-- *In valle Salinarum.* In Regum ita scriptum est: *Fecit sibi David nomen cum reverteretur capta Syria in valle Salinarum, caesis decem et octo millibus [n: (II Reg. VIII)]*, quia, scilicet, erexit sibi fornicem triumphalem: fecit etiam sibi nomen, quia victa Syria Damasci et Syna Sobal, alterum erexisse dicitur.

*Decem.* In quibusdam autem codicibus invenitur David non viginti et octo millia in valle Salinarum [0656A] occidisse, quod vitio scriptorum factum est. Joab vero duodecim millia prostravit, sicut in titulo quinquagesimi septimi psalmi scribitur. Hic autem decem et octo Abisai interfecisse perhibetur, sed pro dignitate regia ascripta est David victoria. Et quia Christus examinis sui districtione in his qui de eo prava sentiunt, stultitiam immoderati saporis exstinguit, unde: *Qui vertit linguam suam, incidit in malum [n: (Prov. XVII)]*.

VERS. 16.-- *Achimelech.* Id est, frater meus rex: qui in Regum Abimelech, id est, pater meus rex, Ecclesiae sacerdotes instruit, ut qui per ordinem dignitatis, patris tenent locum, per humilitatem fratres censeantur, et non dominentur in clero.

VERS. 17.-- *Phelethi.* [n: (HIERON.)] Admirabiles vel vivificatores, [0656B] quos quidam dicunt fuisse septuaginta judices, more eorum quos Moyses Domino praecipiente in eremo elegit. Alii dicunt Cerethaeos ad hoc deputatos ut reos punirent, Phelethaeos vero ut insontes defenderent.

*Porro.* Filii David, Christi sunt fideles, quos ei sancta parit Ecclesia, qui sunt *genus electum, regale sacerdotium [n: (I Petr. II)]*.

*Primi ad manum.* Quia bonis operibus merentur sibi regnum coeli, tanto Deo viciniores, quanto sanctiores.

## CAPUT XIX.

VERS. 1.-- *Ammon.* [n: (RAB.)] Qui interpretatur, etc., *usque ad* cujus *vultus est super facientes mala* [0656C] [n: (Psal. XXXIII.)]

## CAPUT XX.

VERS. 1.-- *Congregavit.* [n: (RAB.)] Joab bellum inchoavit, David perfecit. Christus enim bellum agit, cum praedicatorum ordo contra mundi potentes fidei opponit, sed finis certaminis et triumphus ad Christum refertur, *qui operatur in nobis velle et perficere [n: (Philip. II)]*. Qui coronam, quam diabolo abstulit, sibi aptavit, fideles, scilicet qui quasi corona eum ambiunt, unde: *Benedices coronae anni benignitatis tuae [n: (Deut. VII)]*.

VERS. 2.-- *Coronam,* etc. [n: (HIERON.)] Quia conflando purgavit secundum legem. Tradunt autem Hebraei (quia illicitum erat homini Judaeo de idolis aliquid auri vel argenti accipere, quia lex [0656D] idololatriam vetat) Ethai Hethaeum (qui de Philisthaeis ad David venerat) coronam de capite Melchon rapuisse, ut liceret Judaeo de manu hominis capere, quod de capite idoli non licebat.

*Bellum.* [n: (RAB.)] Notandum quod in Paralipomenis tria bella David principaliter leguntur, etc., *usque ad* unde: *In Deo faciemus virtutem,* etc. [n: (Psal. LIX)].

VERS. 5.-- *Aliud bellum.* [n: (ID.)] In Regum libro ita: *Tertium fuit in Gob contra Philisthaeos in quo percussit Adeodatus filius Saltus, polymitarius, Bethlehemites Goliath Gethaeum,* etc. [n: (II Reg. XXI)]. Gob, etc., *usque ad* Hebraei vero Araphan matrem gigantum Orpham nurum Noemi arbitrantur.

## CAPUT XXI.

[0657A]

VERS. 5.-- *Et inventus est,* etc. [n: (RAB.)] In Regum libro ita. Quod inventa sunt de Israel octoginta millia virorum fortium et de Juda quinquaginta millia pugnatorum. Asserunt autem Hebraei hunc numerum ab Joab inventum esse, sed scriptorem noluisse ostendere nisi quantum in Samuelis et libro Regum scribitur, in quo tantum caedi superstites continentur.

VERS. 7.-- *Et percussit.* Mortem dicit quae primum causa peccati venit: haec in populo grassata est, quia saepe pro malo gregis delinquit vita pastoris. Tumore elatus David, populum numerando peccavit, et populus poenam suscepit, quia secundum merita plebium disponuntur corda rectorum. Justus [0657B] vero judex ex ipsorum animadversione corripuit peccantis vitium, ex quorum causa peccavit. Sed quia voluntate sua superbiens a culpa alienus non fuit, vindictam culpae suscepit; ita enim quae corporaliter populum percutit, rectorem cordis dolore prostravit.

*Peccavi nimis,* etc. In Regum libro ita, etc., *usque ad* hoc obligatus facere David Deum offendit.

VERS. 13.-- *Et dixit.* Si famem eligeret, contra alios facere videretur: quia habens multa frumenta inopiam cum aliis non pateretur. Si vinci ab hostibus per tres menses eligeret, habens ipse circa se viros fortissimos, nihil metueret cum exercitus neci subjaceret. Communem ergo sibi et aliis passionem elegit, in qua timor omnibus esset aequalis.

[0657C]VERS. 14.-- *Septuaginta millia virorum.* [n: (RAB.)] Capita enim plebis et seniores numerati sunt. Caeterum de omni populo tot millia interfecta Hebraei affirmant quot millibus numerus in Paralipomenon scriptus, numerum qui in Regum est excedit. Aiunt enim quod in Paralipomenon, et qui remanserant, et qui interfecti sunt, numerati sunt: in Regum vero tantummodo vivi.

VERS. 18.-- *Exstrueretque altare Domino Deo in area Ornam Jebusaei.* [n: (RAB.)] Bene David cum Dominum placare vellet, altare jubetur in arca Areuna vel Ornam construere, quia non placatur Deus ab homine, nisi in arca cordis per lumen rectae fidei et verae dilectionis constituat illi altare humilitatis, in quo offerat [0657D] sacrificium laudis.

VERS. 25.-- *Dedit ergo David Ornam pro loco siclos auri justissimi ponderis sexcentos, et aedificavit ibi altare Domino,* etc. In regum ita, etc., *usque ad* quod postea Salomon aedificavit et atria ejus.

## CAPUT XXII.

VERS. 2.-- *Ut congregarentur.* [n: (RAB.)] De Ecclesia Christus artifices domus suae elegit, qui inconditos mores hominum dolarent et polirent, ut in aedificatione spirituali, per diversas juncturas fidei et charitatis sibi convenirent. Unde: *Propter hoc dolavi in prophetis, et occidi eos in verbis oris mei [n: (Osee VI)]*

[0658A]VERS. 3.-- *Ferrum.* Fidei firmitatem sacris dogmatibus ordinavit, ut intrantes in Ecclesiam timoris aculeis configerentur, et sic per dilectionis et societatis fidem mutuo necterentur. Unde: *Confige timore tuo carnes meas [n: (Psal. CXVIII)]*. Et alibi: *Jerusalem, quae aedificatur ut civitas cujus participatio ejus,* etc. [n: (Ibid. CXXII)].

*Aeris.* Lectiones sonoras et cantica spiritualia quae sancti Patres ad instructionem Ecclesiae Christo vero pacifico praepararunt.

VERS. 4.-- *Ligna quoque.* Viros virtutibus claros, quos ad exemplum instruxerunt vel scripturis suis inseruerunt.

*Sidonii et Tyrii.* Quia per praedicatores, qui de gentibus electi sunt, tales viri ad notitiam Ecclesiae pervenerunt.

[0658B]VERS. 5.-- *Parvulus est et delicatus.* Tempore Veteris Testamenti, obscura fuit notitia incarnationis Christi: parvus quoque numerus fidelium, qui sunt membra Christi.

*Praeparavit impensas.* Moyses impensas domus Domini praeparavit dicens: *O Israel quid Dominus Deus tuus petit a te? nisi ut timeas Dominum Deum tuum, ut ambules in viis ejus,* etc., et aliis similibus.

VERS. 8.-- *Multum.* Significat Judaeos propter carnalem legis observantiam et sanguinolenta opera, non posse spirituale aedificium Domino praeparare; vel quia pollutas manus habebant sanguine Christi, et prophetarum, unde: *Jerusalem, Jerusalem, quae occidis prophetas, et lapidas eos qui ad te missi sunt* [0658C] [n: (Matth. XXIII)].

VERS. 14.-- *Auri talenta centum millia, et argenti mille millia talentorum.* [n: (RAB.)] Patres Veteris Testamenti in scripturis suis sensus profunditatem et eloquii venustatem inserebant.

*Talentorum.* Talentum caeteris praecellit ponderibus: et rei magnitudinem et perfectionem significat.

VERS. 15.-- *Artifices, latomos, et caementarios,* etc. [n: (RAB.)] Praedicatores qui latomi, caementarii et artifices lignorum, et multis aliis modis dicuntur, quia juxta qualitatem auditorum, formatur doctrina praedicatorum. Aliter enim sapientes, aliter insipientes, aliter superbi, aliter humiles docendi sunt.

VERS. 17.-- *Praecepit quoque David cunctis principibus [0658D] Israel ut adjuvarent Salomonem,* etc. Significat legem et prophetas firma auctoritate docere, ubi, qui sanctitate et virtute in Ecclesia principantur, adjuvent verum Salomonem in aedificio ejus, docendo scilicet et operando; unde: *Adorate Dominum in atrio sancto ejus [n: (Psal. XVIII)]*.

*Sanctuarium Domino Deo, ut introducatur arca foederis Domini, et vasa Domino consecrata in domum, quae aedificatur,* etc.-- *Anima justi sedes est sapientiae [n: (Sap. VII)]*. In hac domo requiescit arca, id est, fides incarnationis Christi.

## CAPUT XXIII.

VERS. 1.-- *Igitur David,* etc. Post completionem [0659A] Veteris Testamenti, successit incarnatio Salvatoris, cujus regni non erit finis, unde: *Ubi venit plenitudo temporis, misit Deus Filium suum [n: (Gal. IV)]*.

*Numeratique.* Qui ministerio Domini funguntur, fidem sanctae Trinitatis, et mandatorum impletionem servare debent. Unde: *Inventa sunt triginta octo millia virorum.* Quisquis enim sana fide et recto opere usque ad finem Deo servit, et ad resurrectionis gratiam, et beatitudinem aeternam quae in octonario signantur, perveniet.

*Viginti quatuor.* Quia veri ministri lucis debent instare, et a via justitiae non declinare. Nam viginti quatuor horis totus per circulum orbis illustratur, et tenebrarum umbra pellitur. Unde septuaginta duo discipuli ad praedicandum missi, quia [0659B] fides sanctae Trinitatis cum operibus lucis ad justitiam sufficit: ter enim viceni et quater terni septuaginta duo fiunt, quo numero linguarum diversitas, et librorum utriusque Testamenti series comprehenditur.

*Praepositorum.* Quia nemo hujus ordinis dignitatem appetere debet, nisi qui perfectioni et doctrinae studet. Senario enim numero mundus factus est, et homo sexto die creatus, quo et redemptus est.

[n: (RAB.)] Quia lex et prophetae, etc., *usque ad* et patienter toleret omnia, amarus et iratus peccatis suis.

VERS. 25.-- *Dixit enim David: Requiem dedit Dominus Deus,* etc. [n: (ID.)] Dum filii Israel in deserto fuerunt, etc., *usque ad* Evangelium vero stabile et [0659C] fixum.

VERS. 28.-- *Et erunt sub manu filiorum Aaron, in cultum domus,* etc. Ut minores discant majoribus obedire, et majores adjuti a minoribus possint dignius officium explere: sicut in Ecclesia fit hodie.

*Exedris et in loco purificationis.* Thalamis vel cubiculis in quibus habitant Levitae et sacerdotes. Ipsi quoque veri templi ministri aditum debent diligenter observare, dignos intromittere, indignos vero repellere.

VERS. 29.-- *Ad ferventem similam, et ad torrentem,* etc. Spicas scilicet primitiarum, quae torrebantur et grana comedebantur, quas vulgo grancas vocant; in quibusdam codicibus habetur: *Ad ferventem similam.* In aliis *ad ferventem,* tantum: sed [0659D] in Hebraeo habetur, *ad torrendum.*

## CAPUT XXIV.

VERS. 2.-- *Sacerdotioque functus.* [n: (RAB.)] Potest per Eleazar filium Aaron seniorem, etc., *usque ad* quia multi filii desertae magis quam ejus quae habet virum.

VERS. 4.-- *Per familias sedecim.* Duplicatus est octonarius. In lege carnalis circumcisio octava die celebratur, in Evangelio vero in praesenti circumcisio cordium, et in futuro corporum.

VERS. 6.-- *Descripsitque.* [n: (RAB.)] Praedicatorum ordo, etc., *usque ad* et justitiae nomine merito censetur.

[0660A]VERS. 7.-- *Exivit autem sors.* Si qui putant in necessitate Deum esse consulendum sortibus apostolorum exemplo, videant apostolos collecto numero fratrum hoc fecisse, et preces Deo ante fudisse.

*Prima Joiarib, secunda,* etc. David in viginti quatuor sortes Leviticam tribum et sacerdotalem ordinem distribuit, ostendens Ecclesiae sacerdotalem et regiam dignitatem plene habere et legis, et Evangelii doctrinam perfecte servare, vel perfectionem operis, quae senario commendatur, et claritatem evangelicae praedicationis, quae quaternario figuratur. Nam quater seni viginti quatuor faciunt.

## CAPUT XXV.

VERS. 1.-- *Igitur David et magistratus exercitus segregaverunt in ministerium,* etc. [n: (RAB.)] Quia verus [0660B] David rex noster et Dominus, etc., *usque ad* et omnem terrenarum rerum cupiditatem transilit, digne laudes persolvit

VERS. 7.-- *Cuncti doctores.* Hi sunt, qui hodie canones divinorum librorum sensu evangelico exponunt, quater enim septuaginta duo, ducenta octoginta faciunt. Libros autem Veteris et Novi Testamenti septuaginta duo esse dubium non est. Unde quicunque divino fungitur officio, quatuor principalibus virtutibus insistens, evangelicae doctrinae incumbat et secundum ejus normam quidquid didicerit vel docuerit, formare intendat.

## CAPUT XXVI.

VERS. 2.-- *Meselemiae.* [n: (RAB.)] Qui interpretatur [0660C] *reddente Domino,* et significat ordinem apostolorum et primorum doctorum, quibus orientalis porta, id est, primitiva commendatur Ecclesia, quibus antiquorum Patrum redditae sunt promissiones.

*Zachariae.* Qui memoria Domini interpretatur, et significat doctores gentium, quia a primis praedicatoribus ad praedicandum ordinati sunt. Unde *orantibus apostolis et jejunantibus, ait Spiritus sanctus: Segregate mihi et Paulum et Barnabam [n: (Act. III)]*.

VERS. 4.-- *Obededom.* Rubeus: qui in servitute erant generati, et rubore sanguinis Christi perfusi, reatum suum in propatulo habuerunt; recte per condescensionem magistrorum reducuntur ad gradum pristinum, unde Paulus: *Omnium servum me feci, ut omnes lucrifacerem [n: (I Cor. IX)]*.

[0660D]VERS. 15.-- *Ad austrum.* [n: (RAB.)] Australis porta significat Judaicam plebem lege et prophetis illuminatam, calori fidei et lumini sapientiae percipiendo vicinam.

VERS. 16.-- *Ad occidentem, juxta portam,* etc. Per occidentalem plagam finis mundi significatur, in quo erit persecutio Antichristi: et *abundabit iniquitas, et refrigescet charitas multorum [n: (Matth. XXIV)]*. Hujus portae janitores, sunt doctores illius temporis, qui Ecclesiam docendo et exhortando roborant: unde Sephim humilis vel campestris, et Hosa divinans interpretatur. Humiliabitur enim in persecutione Ecclesia, et in campo lasciviae erit dissoluta. Sed in perfectorum actione elevata, quod divinis praesignatur [0661A] eloquiis, unde: *Clausi sunt sermones usque ad praefinitum tempus [n: (Dan. XII)]*.

VERS. 17.-- *Levitae sex, et ad aquilonem quatuor per diem,* etc. Senarius bonum opus ministeriorum Dei significat, quaternarius evangelicam doctrinam et principalium virtutum plenitudinem.

*Bini et bini.* Janitores binos et binos dicit esse in cellulis atque in via, quia sive in cellulis cordis sui curam gerant, sive in via exterius verbum Dei exponant, duo praecepta charitatis et regulam utriusque Testamenti omnino servent.

VERS. 24.-- *Filii Moysi,* etc. Qui praecipue a David honorabantur secundum Josephum, et super thesauros constituti erant, doctores de Judaeis significat, quibus ornamentum Ecclesiae, id est, decor [0661B] animae commendatur.

VERS. 25.-- *Fratres quoque ejus Eliezer.* Ostendit donaria principum thesauros esse sanctorum, quae enim hostibus offerebant, in supellectilem templi donabant. Quicunque enim bene laborans aliquid virtutis vel boni operis acquirit, Deo, non sibi bonum attribuat. Unde: *Non nobis, Domine, non nobis, sed nomini tuo da gloriam [n: (Psal. CXIII)]*.

VERS. 29.-- *Isaaritis vero praeerat Chonenias,* etc. Hi sunt qui in Ecclesia humiliter et obedienter, quae a magistris audiunt, devota mente suscipiunt, et qui lingua non possunt, faciendo doctrinam virtutum ostendunt.

VERS. 30.-- *Israeli trans Jordanem contra occidentem,* etc. Israelitae qui trans Jordanem possessionem [0661C] acceperunt, significant eos, qui mediocritate contenti, arcem virtutum, turbulentiam hujus saeculi transcendendo, non appetunt, sed tamen mandata Dei opere exercere non negligunt. Quia vero nemo haec agit nisi dono Dei, is praepositus dicitur esse Asabias, id est *faciente domino,* ut dicant cum propheta: *Omnia opera nostra operatus es in nobis [n: (Psal. XXVI)]*.

VERS. 31.-- *Hebronitarum autem princeps fuit Jeria secundum familias et cognationes eorum.* In Hebrun coepit David regnare, qui significat eos, qui bene conversati incipiunt, et David in vita sua parant regnum. Hebronitis Jerias, timens Dominum princeps est, quia *initium sapientiae timor Domini [n: (Psal. CX)]*. Hebron vero interpretatur conjugium: *qui enim [0661D] timet, proficit ut amet, et foras mittat timorem [n: (I Joan. IV)]*.

## CAPUT XXVII.

VERS. 24.-- *Non est relatus in fastos.* [n: (RAB.)] Quia superveniente ira conturbatus est numerus, nec juxta eum fuerunt distributi in ministeria.

VERS. 25.-- *Super thesauros,* etc. [n: (ID.)] Thesaurus Christi scientia, sapientia virtutis, ex his honorat servientes sibi. His praeficitur Azmoth, qui interpretatur fortis morte, doctrina enim viri per patientiam dignoscitur; unde: *Melior est patiens viro forti [n: (Prov. XVI)]*. Azmoth etiam filius Adiel, qui interpretatur pater meus Deus. Quidquid enim sancti virtutum habent, Deo attribuunt.

[0662A] *His autem thesauris.* Ille enim veri Salomonis thesauris in urbibus, vicis, et turribus merito praefertur, qui dignitatem nominis Jonathae, et patris ejus Oziae fide praefert et opere. Jonathas enim domum Dei, et Ozias fortitudo Domini. Qui enim dono Dei accipit lumen scientiae, et rectitudinem fidei fortiter servat in opere, ecclesiarum Dei curam non immerito accipit.

VERS. 26.-- *Ezri filius Chelub.* Ezri adjutus Domino; Semeias audiens Dominum; Zabdias fructus vehemens vel abundans. Qui enim audit praecepta Domini, ope misericordiae ejus adjutus, abundantem boni operis fructum congregat in vitam aeternam.

VERS. 28.-- *Oliveta et ficeta, quae erant in campestribus,* etc. In his olivae et ficus sunt, et significant [0662B] coetus sanctorum, qui misericordiae oleum habent in pectore, et mansuetudinis dulcedinem in mortalitate. Quae virtutes in campestribus, quae in propatulo et praesto sunt omnibus, nec acceptionem personarum, sed bonae voluntatis rectitudinem quaerunt auditoribus suis.

*Balanam Gederites.* Balanam, qui interpretatur habens gratiam, super oliveta et ficeta constituitur. Ex Dei enim gratia datur bonorum operum ubertas. Joas vero, qui interpretatur sperans vel Domini robur, apothecas olei custodit, quia nemo pervenit ad praemium nisi qui per robur mentis fiducia spei tendit ad coeleste regnum.

VERS. 29.-- *Saphat.* Qui interpretatur *judicavi,* filius Abdi, id est patris gratiae, significat apostolos [0662C] aliis doctoribus electione Domini praefectos, quibus dicitur: *Sedebitis et vos super duodecim sedes, judicantes duodecim tribus Israel [n: (Matth. XIX)]*.

VERS. 30.-- *Super camelos vero Ubil Ismaelites, et super asinos Jadias.* Deformia et immunda sunt haec animalia, et significant gentiles peccato distortos et libidine immundos, sed in regnum nostri David venientes habent magistros Ubil et Jadias, qui spernentes philosophiam et inanem fallaciam mundi, elegerunt simplicitatem Evangelii, tanquam humiles et despecti, unde: *Si quis videtur inter vos sapiens esse, stultus fiat [n: (I Cor. III)]*.

VERS. 32.-- *Jonathan.* [n: (RAB.)] Cum Jonathan fuit, etc., *usque ad* unde: *Super quem requiescet Spiritus meus, nisi super humilem et quietum et trementem [0662D] sermones meos?*

*Achitophel [n: (II Reg. XVI)]*. Qui postea cupiditate de pravatus cum Absalon de nece David tractavit, et interpretatur frater meus cadens, vel irruens vel tractans. Hic est Judas Scarioth, qui inter apostolos familiaris Domino fuit, sed postea cum Judaeis avaritia corruptus de morte ejus tractando, perpetuae mortis ruinam meruit, qui etiam, secundum librum Regum, laqueo se suspendit. Possunt etiam per Achitophel Judaei significari, qui Patrum praerogativa aliquando charissimi et collocutione Dei fuere clarissimi: sed postea contra Christum consilium mortis facientes, a Romanis in propria domo sicut Achitophel, id est, in Jerusalem exstincti sunt.

[0663A]VERS. 33.-- *Chusai.* Id est, Aethiops et David fidelis, per omnia gentiles signat, de quibus dicitur: *Populus quem non cognovi servivit mihi, in auditu auris obedivit mihi [n: (Psal. XVII)]*.

VERS. 34.-- *Post Achitophel fuit Joiada.* Praevaricante Juda non remansit vacuus duodecimus locus: sed successit cognoscens gratiam Dei Matthias humilis et fidelis: qui gratiam quam dono Dei percepit, humiliter servavit. Interpretatur enim Joiada sciens vel cognoscens; Banaias aedificator Domini. Quem enim gratia Dei in apostolum elegit, agnitio sanae fidei in ipsa dignitate solidavit. Abiathar, qui ad tempus est inter consiliarios David, sed in electione a Domino cum Joab contra Salomonem deviavit, significat eos qui dignitatis suae gradum, [0663B] quem a Domino perceperunt, cupiditate corrupti non custodiunt. Hi enim a vero Salomone si in carcere poenitentiae juxta timorem Achitophel permanere noluerint, in perpetuum puniendi sunt.

*Joab.* Id est, inimicus, signat eos ex quorum persona dicitur: *Ad omnia mandata tua dirigebar, omnem viam iniquitatis odio habui [n: (Psal. CXVIII)]*, quibus alibi dicitur: *Estote perfecti sicut Pater vester coelestis perfectus est [n: (Matth. V)]*. Interpretatur enim Joab idem pater.

## CAPUT XXVIII.

VERS. 1.-- *Cum eunuchis et potentes et robustissimos quosque in exercitu Jerusalem.* [n: (RAB.)] Lex prohibet Israelitas abscindi, et alienigenae non solent ad secreta consilii admitti. Sed tradunt in hoc loco [0663C] eunuchos vocari, qui a saeculi actionibus alieni, orationi et lectioni vacabant: et uxores non causa libidinis, sed suscipiendae prolis habebant: quos Josephus Essenos vocat.

VERS. 11.-- *Dedit autem David.* David Psalmista, et caeteri Patres Veteris Testamenti figuris et aenigmatibus designabant universa quae verus pacificus in Ecclesia facturus erat: quomodo omnes nationes per fidem baptismi introitum in Ecclesiam habuerunt, qualis Ecclesiae status esset futurus, qualis sanctorum perfectio et in regno coelesti remuneratio cujusque pro meritis reddenda per diversas cellas et exedras, quia in regno Dei mansiones multae sunt.

VERS. 17.-- *Et leunculos.* [n: (RAB.)] Neque in Exodo in constructione tabernaculi, etc., *usque ad* perstrinximus.

[0663D] [n: (ID.)] Tradunt Hebraei exemplar templi et vasorum [0664A] Mosi in monte monstrati ad Jesum pervenisse, deinde ad judices et ad Heli et ad Samuel et ad David, tandem ad Salomonem. Vel manus Domini, filius est, per cujus donum David et alii sancti perceperunt quidquid de sanctae Ecclesiae structura protulerunt.

## CAPUT XXIX.

VERS. 6.-- *Polliciti sunt itaque,* etc. [n: (RAB.)] Qui sibi et aliis bene principari didicerit, etc., *usque ad* lignum, fenum, stipulam superaedificat, detrimentum patietur.

VERS. 10.-- *Et benedixit Domino,* etc. Quia congregatio fidelium scriptis prophetarum admonita, et sanctorum Patrum dictis et exemplis provocata, laudes et hymnos Deo decantet immolando piae confessionis hostias et sanctae conversationis opera [0664B] fructuosa.

VERS. 22.-- *Et comederunt et biberunt coram,* etc. [n: (RAB.)] Hoc est gaudium sanctorum et intentio eorum, ut a fame futura, virtutum operibus sibi caveant, et epulentur, et exsultent in conspectu Dei.

*Unxerunt secundo Salomonem filium,* etc. Quia Christus regia simul et pontificali dignitate ab omnibus fidelibus sana fide, pia confessione celebratur. Salomon pacificus, Sadoc justus interpretatur. Christus vero est pax nostra, qui fecit utraque unum, ipse est justus Dominus et justitiam diligit: *Judex vivorum et mortuorum [n: (Ephes. II)]*, hunc primo ungit omnis fidelis in regem et sacerdotem, cum in professione baptismi, verum regem et sacerdotem confitetur. Ungit et secundo cum docendo et operando [0664C] idem aliis praedicat, unde: *Oleum effusum nomen tuum [n: (Cant. I)]*.

VERS. 28.-- *Et mortuus est in senectute bona, et plenus dierum et divitiis et gloria,* etc. Significat cum copia virtutum et operibus lucis vitam finisse praesentem, dignum quiete futura et coelestis regni gloria. Abraham similiter mortuus est in senectute bona perfectaeque aetatis et plenus dierum. Isaac appositus est populo suo plenus dierum. Joseph mortuus est in senectute bona expletis centum decem vitae suae annis, et conditus aromatibus. Moyses centum et viginti annorum mortuus est, cujus non caligavit oculus, nec dentes moti sunt. *Viri autem sanguinum et dolosi non dimidiabunt [0664D] dies suos [n: (Psal. LIV)]*. *Qui sibi videntur in bonis ducere dies suos, et in puncto ad inferna descendunt [n: (Job XXI)]*.

english:
## CHAPTER ONE.

[0629D]

VERS. 4.-- *Noe. [n: (RAB. in Paral., tom. III.)]* That Noe is the tenth [0630D] from Adam is shown both in Genesis and in Paralipomenon, and fittingly the tenth, because he is perfect. Whence, [0631A] *Noe was a just man and perfect in his generations,* etc. [n: (Gen. VI.)] He begot Sem, Cham and Japheth, through whom after the flood the offspring of men is spread abroad anew.

VERS. 5.-- *The sons of Japheth.* [n: (HIER.)] These possessed the land in Asia, from Amanus and Taurus, the mountains of Syria Cheles and of Cilicia, as far as the river Thanais. In Europe, as far as Gadara, leaving names to places and to peoples, of which very many were afterwards changed, while the rest remain.

*Thubal.* [n: (RAB.)] The Iberians, who are also the Spaniards, from whom Celtiberia, though some suspect the Italians.

*Mosoch.* [n: (ID.)] The Cappadocians, whence their city is called Masacha to this day. But the Seventy translators judge the Gapthorim to be Cappadocians.

[0631B]VERS. 7.-- *But the sons.* [n: (GREG.)] From these were divided the islands of the nations, the tongues, the kindreds and the peoples. From the Ionians, that is the Greeks, are born the Elisaeans, who are also the Aeolians. Whence that tongue is called in Greek Aeolic.

*Tharsis.* [n: (RAB.)] Josephus judges these to be the Cilicians, whence their metropolis also is called Tharsis, glorious by Paul the apostle [n: (Act. XXII)].

*Cethim.* [n: (ID.)] From whom the Cithaeans, otherwise the Cithians, from whom a city of Cyprus is called Cithia, otherwise Cithium, to this day.

*Dodanim.* [n: (ID.)] The Rhodians, for so the LXX translated. Let us read the books of Varro on antiquities, and those of Sinnius Capito, and the Greek Phlegon and the rest, and we shall see that almost all the islands [0631C] and the shores of the whole world, and the maritime lands, are occupied by Greek settlers: who from Amanus and Taurus possess all the seaboard as far as the British ocean.

VERS. 8.-- *Phut.* [n: (ID.)] The Libyans, from whom also a river of Mauretania is called Phut, and the region Phutensis. Now many writers, Greek as well as Latin, are witnesses of this thing. But why in one part of the clime the ancient name of Libya remains, and the rest of the land is called Africa, it is not for this time to discuss.

VERS. 9.-- *Saba.* [n: (ID.)] From whom the Sabaeans, it is now interpreted *Saba Arabia,* whence in Psalm LXXI, where we have: Kings of the Arabians and of Saba; in the Hebrew it stands: Kings of Saba and Saba, the first through Schin, the second through Samech.

[0631D]VERS. 10.-- *He began to be mighty in the earth.* Because he was the first to seize an unwonted tyranny. He was a strong hunter before the Lord, because he turned men away from the worship of God. Whence Josephus: But he made them lifted up unto the injury and contempt of God. Nemrod, the son of Cham, the son of Noe, who, since he was over-bold and most strong of hand, urged men to ascribe their happiness not to God, but to their own strength. Thus he called men back from the fear of God, that he might set his hope in his own strength. And therefore they thought that God was threatening a flood. Whence they urged that a tower be built which the water could not climb. But the multitude was ready to obey Nemrod, accounting it a heavy servitude to obey [0632A] God. Now Nemrod reigned in Babylon and in Areth. This is Edessa and Macha which is Nisibis and in Chalamne, which was called Seleucia from king Seleucus, or which is now called Thesiphon.

VERS. 11.-- *And Mesraim begot.* [n: (RAB.)] Excepting the Laabim, from whom the Libyans were named, who before were the Phutaeans, and the Castium, who afterwards were called Philisthiim, whom we corruptly call Palestinians. The other nations are unknown to us, because, overthrown in the Ethiopic war, they passed into forgetfulness of their former names. And they possessed the land from Gaza as far as the furthest borders of Egypt.

VERS. 14.-- *The Gergezaean, the Hevaean.* He founded the town Archas over against Tripolis at the roots of Libanus, not far from which was another city by the name of [0632B] Sim, which, overthrown by the varying issue of wars, kept for the place only its former name.

VERS. 16.-- *The Aradian also.* From whom the Aradians, who possessed the island Aradus, parted by a narrow strait from the Phoenician shore.

*And the Samarean.* From whom the city Samaria of Syria Cheles, which now also is called, both by the Syrians and by the Hebrews, as it was before among the ancients.

*The Hamathaean.* [n: (RAB.)] From whom the city Emath. The Macedonians, who after Alexander reigned in the East, named it Epiphania. Others think that Antioch was so called. Others, not truly consulting their own opinion with a plausible word, think that Emaus, the first stage from Antioch for those journeying to Edessa, is so called, and that the same was Emath among the ancients.

[0632C]VERS. 17.-- *The sons of Sem,* etc. These hold the parts of Asia from the Euphrates as far as the Indian ocean. And there is Aelam, from whom the princes of Persia.

*Hus and Hul.* Or Us, the founder of Trachonitis and of Damascus, held the chief place between Palestine and Coelesyria, from whom the land of Hus, of which Job was; whence, according to the LXX, there was a man in the region of Ausitis by the name of Job, as it were of Husitis.

VERS. 19.-- *Phaley.* [var: Vulg. 1 Par. 1:19 *Phaleg*] [n: (RAB.)] By a certain prophecy. For Phaleg is division, because in his days the tongues were divided in Babylon. And Philo relates, in the book of Questions upon Genesis, that from the three sons of Noe, while he himself was yet living, there were born thirteen thousand men and a hundred, besides women and little ones, having leaders over them. The sons of Sem, Jectan as leader; the sons of [0632D] Cham, Nemroth; the sons of Japhet, Suphene. But after the death of Noe the leaders came together with their companies into the plain of Sennaar, that they might there build a tower. And while they were building, God divided their tongues, and changed their features, and no man knew his brother, nor heard the tongue of his neighbour. But when the masters sought stones, the servants brought water, and when those sought water, these brought straw. And so, their design frustrated, they ceased to build and were scattered over the face of the earth.

VERS. 20.-- *And Jectan.* [n: (HIERON.)] The later names of these nations I have not been able to find, but down to the present, because they are far from us, either they are called as at the first, or those that have been changed are unknown; [0633A] and they possessed, from the river Cofene, all that region of India which is called Hieria.

VERS. 24.-- *Sem, Ar.* [n: (RAB.)] As in the beginning he set ten generations from Adam as far as Noe; so from Sem as far as Abram, not without the mystery of a sacrament.

VERS. 29.-- *The firstborn. [n: (HIERON., Quaest. in Paral., tom. III.)]* Twelve sons are born to Ismael: the firstborn Nabaioth, from whom the whole region from the Euphrates as far as the Red Sea is called Nabaiothena: which is a part of Arabia. For their families and towns and villages, and their small forts and tribes, are celebrated by the name of these, from one of them, Cedar in the desert: and Duma another region, and Thebaram toward the South, and Cedema toward the Eastern quarter.

[0633B]VERS. 32.-- *Of Cetura.* [n: (RAB.)] As it were, the joined one, whence the Hebrews suspect her to be Agar, who, when Sara was dead, passed over from a concubine into a wife, lest the old man should be charged with having wantoned in a new marriage.

[n: (ID.)] And the sons of Caetura, according to the historians of the Hebrews, occupied Troconitis, others Traconitis, and Arabia: which is now called Eidormo, as far as the borders of the Red Sea.

*Assurim.* Some contend that the Syrians were named from Assurim, and that the regions of India were occupied by very many of the sons of Abraham by Cetura.

VERS. 33.-- *Epher.* [n: (RAB.)] He is said to have led an army against Libya, and to have settled there as victor, and that his posterity named Africa from his name.

VERS. 36.-- *Thamna.* It is asked: since Thamna is read in [0633C] Genesis to be the concubine of Eliphaz, of the race of the Horrhaeans, who dwelt among the Idumaeans in the land of Seir, and bore him Amalec, how is she numbered among the sons, when in what follows the same Thamna is read to be the sister of Lotam the son of Seir, who is also Edom? But Seir in Hebrew is called hairy, who was shaggy after the manner of a hide. And Edom in Hebrew is red or tawny. From this, therefore, that he sold his birthright for red food, he was called Edom. But the Hebrews resolve it thus. They say that Thamna was the concubine of Eliphaz, and bore him Amalec, but that she was brought up by him as a daughter among his sons.

VERS. 40.-- *Aliam,* [var: Vulg. 1 Par. 1:40 *Alian*] who is of the race of the Horrhaeans. In Genesis is written Aluham, that is, exalted. But in Paralipomenon Alian, that is, cast out, signifying [0633D] that the Horrhaeans were exalted before Edom took their land, but afterwards cast out.

*Sephi.* [n: (HIERON.)] That is, one-footed. In Genesis Sepho, that is, two-footed; yet both through the letter schin. And he is called two-footed because with the process of time, through the multitude of his offspring, he had greater efficacy than at the first.

VERS. 41.-- *Hamran.* [var: Vulg. 1 Par. 1:41 *Hamram*] In Paralipomenon Hamram, that is, reddened, foul or swollen. In Genesis Amdan, that is, desirable; but both are names of one man.

VERS. 42.-- *Jacan.* [n: (RAB.)] Jacan the son of Aser, of the race of the Horraeans, is named in Genesis Acan, that is, the troubler. In Paralipomenon Jacan, that is, the troubled. [0634A] For names are changed by varying events, that varied mysteries may be signified.

VERS. 43.-- *Denaba.* The city of Hala the son of Beor, king of Edom, after whom Jobab reigned. Yet there is to this day a village Denaba, at the eighth milestone from Areopolis, for those journeying to Armon, and another Denaba above mount Phegor, at the seventh stone from Jebus. Jerome, on Jesbii.

VERS. 44.-- *Jobab the son of Zarae,* whom they suspect to be Job. But the Hebrews assert that he was begotten of the stock of Nachor; while Philo, in the book of Questions upon Genesis, relates that he lived in these times and took to wife Dina, the daughter of Jacob: and he says that before the contest of his temptation she bore him seven sons and three daughters, who were destroyed [0634B] in the temptation. But when he was healed the Lord restored to him all things double, and again the wife bore seven sons and the aforesaid three daughters, whose names were the same as those of the former, that is, Eliphaz, Armoe, Diasath, Philasia, Dipharceluth, Thelon, and of the daughters Meru, Lizath, Zeli.

*Bosra,* etc. Which is Bosor, a city in the desert beyond the Jordan in the tribe of Ruben. Another city of Esau in the mountains of Idumea is also called Bosor, of which it is said: *His garments are tawny from Rosor*

VERS. 45.-- *Of the Themanites.* Theman, a region that drew its name from Theman the son of Eliphaz. There is to this day a village Theman, distant five miles from the city Petra, and where a garrison of Roman soldiers has its seat, from which place was Eliphaz king of the Themanites: one [0634C] of the sons of Ismael also was called Theman. And it is to be known that every southern region is called Theman in Hebrew.

VERS. 46.-- *Madian,* a city so called from the least of the sons of Abraham and of Cetura. And it is beyond Arabia in the desert of the Saracens, over against the east of the Red Sea, whence they are called Madianites, and the region Madianaean. The daughters of the father-in-law of Moses are also called daughters of Madian; but this is another city, of the same name with it, near Armon and Areopolis, whose ruins are still shown.

VERS. 48.-- *Rohoboth.* It is a city beside the river where the king of Edom was, and to this day there is a garrison in the region of Gabalena, and a great village which is so called.

[0634D]VERS. 50.-- *Of Matred the daughter,* etc. Two mothers are here numbered, to signify a mystery, that the goldsmith should have begotten the stewardess, and the stewardess the loving-kindness of the Lord, because out of depth of understanding is born eloquent speech, which deserves to beget a clean faith, the grace of God, in the hearts of hearers.

## CHAPTER ONE. (cont.)

VERS. 51.-- *Dukes,* etc. It is to be noted that he first spoke of kings in Edom, afterwards of dukes, though they were before: of whom he names certain mothers, as Oolibama and Thamna.

*Duke Aliha.* [var: Vulg. 1 Par. 1:51 *dux Alva*] Alva is read in Genesis, whose interpretation is a lifting up; in Paralipomenon Aliha, that is, upon her.

## CHAPTER II.

[0635A]

*Achar who troubled Israel. [n: (HIERON., Quaest. in Paral., tom. III.)]* Achar, who is also called Achan in Josue, that is, a lurking serpent, Achar, troubled, etc., *as far as* that is, they were destroyed by the multitude of their sins.

VERS. 9.-- *Calubi,* that is, my dog, who is also Caleb, that is, dog, one of the spies. Hesron also and Jephone are the same, whence Caleb is read as the son of Hesron, and sometimes as the son of Jephone.

VERS. 13.-- *And Isai begot.* In the book of Kings Isai is said to have eight sons, in Paralipomenon not more than seven. But the Hebrews say that Nathan the prophet was the son of Sama (or Sammaa, or Simmaa) the son of Isai, whom he brought up in the place of a son and nourished, numbered among his sons. Among the sons of Isai also Nathan [0635B] was brought to Samuel, who is also Jonatham, who slew the lion. And it is to be known that where he is called a prophet, Nathan is written, not Jonathan

VERS. 17.-- *Jether.* In Kings, Jethra the Israelite; but the quality of merits makes the diversity of the names; for Jethra is interpreted a remnant, but Jether a small remnant, and the remnant is joined with the Israelites, the small remnant with the Ismaelites.

VERS. 19.-- *Ephrata.* [n: (HIERON.)] This is Maria the sister of Moses, the mother of Hur, the father of Huri, the grandfather of Beseleel. And Hur is he who with Aaron held up the hands of Moses while Josue fought.

VERS. 22.-- *Jair.* He was judge after Thola and judged Israel two and twenty years, having thirty sons, princes of thirty cities, which from him [0635C] were named, as is read in the book of Judges.

VERS. 25.-- *They were born.* Thus far the writer of the history has woven the generation of the two sons of Hesron, of the two later ones, that is, of Aram and Calubi, of whom he narrated before; because he wished in some manner to make known the royal and the priestly dignity. But now he returns to the genealogy of the firstborn, that is, of Jerameel.

VERS. 26.-- *Onam.* He took his name from Onam the son of Juda, but they differ, because the son of Juda is written through Num, the son of Jerameel through Mem

VERS. 34.-- *Sesan.* The Hebrews say that he is Elimelech, the husband of Noemi, the father of Mahalom and Cheliom, and therefore the writer in what follows intimates that Sesan had not sons, but daughters, because his two sons [0635D] died without children.

VERS. 43.-- *Hebron.* A city in which David reigned seven years before he reigned in Jerusalem. It signifies that these places took their names from the posterity of Caleb, who received Hebron and its suburbs for his lot.

VERS. 50.-- *These were the sons.* He recapitulates the generation of Caleb by Ephrata, which he left aside before, when he related that Hur was begotten of Ephrata, that is, of Maria the sister of Moses.

VERS. 52.-- *Cariathiarim,* which is also Cariathabal, that is, the city of woods, one of the cities of the Gabaonites, at the ninth milestone for those going from Helia to Diospolis, in the tribe of Juda.

[0636A]VERS. 54.-- *Bethlehem;* the city of David, in the tribe of Juda, in which the Lord was born, at the seventh milestone from Elia toward the southern quarter, beside the way that leads to Hebron, where the sepulchre of Jesse and of David is shown, and about a thousand paces off the tower of Ader, that is, the tower of the flock, in a certain prophecy signifying beforehand the shepherds made privy to the Lord's nativity.

*Who divided the half of the resting places* [var: Vulg. 1 Par. 2:52 *videbat*, "who saw"] [n: (HIERON., ubi supra )], that is, he received the lots of Madian beside the sepulchres of the patriarchs which are in Cariatharbe, and his sons were the Jethrites, etc. The Seraites and the Esthaolites drew their names from places, which are Sarrai and Esthaol, where Samson is buried. For a resting place is called a sepulchre. Others understand the half of the resting place to be the half of the time [0636B] in which the children of Israel began to possess the land of promise, namely from that time in which Moses gave the land of Galaad beyond the Jordan to Ruben and Gad and to the half tribe of Manasse, until the rest of the tribes received their lots. In the middle of this time they say that Sobal died, and thus saw the half of the resting places, that is, came to the middle of that time.

But mystically Sobal, that is, vain oldness, or a bar for carrying. He signifies the Jews, who of old were called the people of God and first received the law of the letter, who bore the books of the law and of the prophets, but did not understand the mystery of the incarnation of Christ. Whence they saw the half of the resting places, that is, the history. But he possesses the fulness of the resting places, [0636C] who after good works rejoices greatly in eternal rest. Or he sees the half of rest, who after the labour of the present life has rest of soul. But then he shall see the perfection of the resting places, when both in soul and in body he shall fully enjoy the perfection of rest

VERS. 55.-- *Of them that dwelt.* [n: (ID.)] The Hebrews hand down that Jabes was a most skilled teacher of the law, in whose sight sat the sons of Cineus, who are also Jobab, the kinsmen of Moses. The scribes therefore are called singing and resounding, because they were assiduously engaged in the speaking of the law of God: and the history of the kings relates that they dwelt also in tents. Jabes signifies Christ, the true master of the saints who sing praises to God. For Jabes is interpreted *drying up,* and Christ has dried up the flow of carnal desires in his faithful. [0636D] The Cinaeans, that is, possession or possessors, are all the elect of whom it is said: My inheritance is Israel, and whose possession is the Lord. Rechab is interpreted *charioteer* or *ascending.* And these came of the heat of the father of the house of Rechab, because, kindled by the Father of lights with the grace of the Spirit, they ascend into the heavens by the chariot of the virtues, of whom it is said: *Whosoever are led by the Spirit of God, they are the sons of God [n: (Rom. VIII)]*.

## CHAPTER III.

VERS. 1.-- *But David.* He returns to unfold the progeny of David, which he left aside before, when, enumerating the offspring of Amram the son of Hesron, he came to Isai and to his sons, of whom David was the last.

[0637A] *The Jezraelitess.* [n: (RAB.)] Jezrael is a city in which Naboth dwelt, whom Jezabel slew.

*Daniel.* [n: (ID.)] Daniel, who in the book of Kings is Cheleab, that is, avenging his father, because according to the Hebrews, disputing with Miphiboseth about questions of the law, he appeared the victor and was seen to avenge his father in him, lest a warlike man should be mocked in disputing by a weak man.

VERS. 3.-- *Of Egla his wife.* [n: (HIERON.)] It is asked why this Egla alone is called the wife of David; but this is Michol, who among many is alone called wife, because he took her first to wife in his youth, who is said to have died in childbirth. But Egla is interpreted a heifer, which signifies the Synagogue, which took up the yoke of the law, but by wantoning corrupted it, whence, *Ephraim is a heifer taught to love treading out the corn.* Her our [0637B] David received, when he joined her to himself in the testament that was given. She died in childbirth, because when the Word of God appeared in the flesh and preached the Gospel, whereas by faith she ought to have begotten an offspring of good works, being scandalized at his passion she drew upon herself eternal death

VERS. 4.-- *In Hebron where he reigned,* etc. What is to be taken by the reign of David in Hebron or in Jerusalem, we touched upon in expounding the book of Kings. It is written in what follows: All the time in which David reigned, forty years; he reigned in Hebron seven years, in Jerusalem three and thirty, whence it is asked why in the sum forty years and six months are not numbered; but the Hebrews say that [0637C] David fled from Absalon his son for six months, and that these were deservedly shut out from the total of his reign. They say also that for six months in Hebron he laboured under an infirmity of body, and that therefore they are not rightly reckoned in the reign. For they say that he reigned in Hebron from that time when, the Amalecites being conquered, he sent of their spoils to the elders of Juda, namely to those who were at Hebron and to others.

VERS 9.-- *All these the sons of David,* etc. Because all the sons of Christ look for the eternal palm, but the sons of the concubines are excepted, who by name did not deserve to be numbered among the rest. For Jews, heretics or schismatics cannot have fellowship of this society: for the glory of the heavenly kingdom looks for sons of David of a noble marriage only. *For the son of the bondwoman shall not be heir with the son of the free woman [n: (Gen. XXI)]*.

[0637D]VERS. 15.-- *And the sons of Josias.* [n: (RAB.)] Four sons of Josias are read here, etc., *as far as* who likewise was carried over to the Chaldeans.

VERS. 17.-- *Asir, Salathiel, Melchiram, Phadaia, Senneser,* etc. But these are the names of one man, as the Hebrews will have it, he is Phadaia the father of Zorobabel and of Semei. Whence in Esdras and in Matthew Zorobabel is written Salathiel. And Phadaia is interpreted *redeemed of the Lord,* Asir *imprisoned,* Salathiel *the shrub of the Lord;* all which agree with the holy teachers, by whose office the people of the Church is begotten, who, chastised by divers afflictions and redeemed through the grace of the Lord, bring forth the buds of the virtues both in themselves and in their subjects.

[0638A]VERS. 18.-- *Senneser.* He is Selbasar, to whom Cyrus counted out the vessels of the house of the Lord, as is said in Esdras. Now Senneser is one formed, Sesbasar one afflicted, which things befit the keepers of the vessels of God, that is, of the holy souls to whom Christ, whom Cyrus signified in his name and in the release, to whom it is said: *Ask of me, and I will give thee the Gentiles for thy inheritance [n: (Psal. II)]*, and who loosed the captivity of the human race, counted out the holy souls to be kept, which are the numbered vessels of the Lord, because *the Lord knoweth who are his [n: (II Tim. II)]*.

## CHAPTER IV.

VERS. 1.-- *The sons of Juda.* How Phares and Hesron and the three that follow are said to be the sons of Juda, when [0638B] elsewhere we read Phares and Zaram to be the sons of Juda, and Hesron the son of Phares; but the Hebrews assert that, the names being changed, the same sons of Juda, whom Scripture elsewhere names by other names, are here set down. For they say that Phares, who is interpreted *division,* has here his own proper name. But that Hesron is Zaram, though Hesron is interpreted *a court,* Zaram *a rising.* That Charmi also is Heber, for Charmi is interpreted *my vineyard,* Her *watching.* And Ur they say to be Onam, though Ur is interpreted *the left hand,* Onam *a murmuring,* and Sobal to be Sela, the least of the sons of Juda whom Sue bore to him. And Sobal is interpreted *an ear of corn,* or *vain oldness.* Sela *sent, or his shadow.*

VERS. 3.-- *Asalelphuni.* [n: (RAB.)] They suspect her [0638C] to be the mother of Samson, begotten of the stock of Juda, whose husband was Manue of the tribe of Dan, who is also read in the book of Judges to be of Sara.

VERS. 4.-- *Gedor and Ezer.* [n: (ID.)] They are places possessed by the sons of Ur; but it is a wonder that Ur is here called the father of Bethlehem, when above Salma was called his father, unless perhaps he here calls a forefather a father, because Hur was the father of Salma who was the father of Bethlehem.

VERS. 9.-- *And Jabes was.* [n: (ID.)] The order seems confused, because, the sons of Halaa and Naara being numbered, he suddenly brings in the kindred of Arahel the son of Aram, and thereupon narrates of Jabes; but the Hebrews say that Assur of Halaa begot Etam, and he Cos. And Cos begot Soboba, and Soboba Jabes, who was a teacher of the scribes. Between Cos and Jabes are inserted the kindreds [0638D] of Aharehel (or Aharahel, otherwise Aral), because he is Obab the son of Aran, that is, of Jetro the kinsman of Moses. And because Jabes taught them; they are inserted in his progeny as though begotten of his forefathers.

*And the mother*, the Synagogue of whom Christ was born, who bore him in sorrow, because she grieved at his coming through unbelief, whence the Jews, envying, said: *If we let him alone so, all will believe in him [n: (Joan. XI)]*.

VERS. 10.-- *He called upon.* This befits Christ, whom the Father sanctified and sent into the world; of whom it is said: *Behold the Lamb of God, who taketh away the sins of the world,* [var: Vulg. Jo. 1:29 *peccatum mundi*, singular] etc. [n: (Joan. I)]. Him God blessed with a multiplication of sons, whom through the water of baptism the most holy [0639A] Church brings forth [n: (I Cor. I)]. He enlarged his borders, because he gave him the inheritance of all nations, and extended his possession unto the ends of the earth. With whom was the hand of the Lord, because the power of the Godhead wrought mighty works and miracles through him. He also is the power of God and wisdom, through whom the Father founded all things that are in the heavens and on earth, whom the malice of the Jews could not hurt, who said of himself: *The prince of this world cometh, and in me he hath not anything.* Through him also his members are blessed, that is, the Church, to whom it is said by Isaias: *Enlarge the place of thy tent,* etc. [n: (Isa. LIV)]. With him is the hand of the Lord, because in her the Son of God works, who is the arm and the right hand of the Father. *And the gates of hell shall not prevail against him,* [var: Vulg. Mt. 16:18 *adversus eam*, "against her," of the Church] nor shall the devil have dominion over him, because *power [0639B] is given to him over all the strength of the enemy*

VERS. 11.-- *And Caleb the brother.* [n: (RAB.)] We read above that Caleb was the son of Hesron, whose brothers were Ram and Jerameel. The Hebrews say therefore that Ram, the brother of Caleb, is here called Sua. And Ram is interpreted *lofty,* Sua *lowly,* which befits the Jewish people, because it was lofty in the worship of the one God and in the power of the kingdom; but because it would not receive the Son of God, it was made lowly and vile, so that the first become the last.

VERS. 12.--[n: (ID.)] *Recha.* Some think that David is called by the name of Recha. For Recha is tender. Whence David says of himself: *I am tender and an anointed king [n: (II Reg. III)]*. [var: Vulg. 2 Rg. 3:39 *Ego autem adhuc delicatus, et unctus rex*] He also is said to be as it were a tender [0639C] little worm of the wood. And therefore they are called the men of Recha, because they were noted here for the sake of setting forth the genealogy of David.

VERS. 13.-- *And Saraia begot.* Of Saraia it is said that Joab came forth, who according to the interpretation of the name is called the father of the valley of craftsmen, because of his sons were the architects who built the house of the Lord. And the craftsmen who dwell in the valley may be called teachers of the law, whom *knowledge* doth not *puff up, but charity edifieth [n: (I Cor. VIII)]*, [var: Vulg. 1 Cor. 8:1 *Scientia inflat, caritas vero aedificat*, with no negative] whom modesty and humility exalt, as Gamaliel and Paul his disciple [n: (Act. V, XXII)].

VERS. 17.-- *Ezra.* [n: (RAB-HIERON.)]. The Hebrews say that Ezra, who is interpreted *a helper,* is Amram the father of Moses and Aaron; that Jether, that is, *help,* [0639D] is Aaron; and that Mered, *who rebels,* is Moses. And that Epher or Opher, that is, *dust,* was Heldad. And Jalon and Meldath, who were two of the seventy elders whom Moses received from God for the help of ruling the people: for they hand down that Moses, after the law was received, persuaded his father in the wilderness to put away his mother, because she was his own friend, for she was the daughter of Levi, after which Amram took another, of whom he had Heldath and Meldath.

*And he begot Maria.* [n: (ID.)] They would have Sammai to be understood as Moses, etc., *as far as* because he governed the people in the wilderness, and by his doctrine governs them daily.

VERS. 18.-- *Of the daughter of Pharao.* [n: (ID.)] He calls the mother of Moses the daughter of Pharao, who also according to the propriety [0640A] of the name is called the daughter of the Lord, because, namely, she had a good will in the nourishing of the boy, and she is said to have been received by Amared, that is, by Moses, because, her idols being left, she was converted to the worship of God.

VERS. 21.-- *Her the father.* [n: (ID.)] He returns to the progeny of Phares of which David sprang, that he might end the progeny of Juda, of which the royal tribe arose in David. For they hand down that he was Elimelech the husband of Noemi, in whose time, because of the transgressors of the law, the sun stood still, that on seeing the miracle they might be converted to the Lord; and because they despised this, the famine grew strong, and he who seemed the first in the tribe of Juda, driven by want, was cast out of his country with his wife and his sons, and died in his sojourning together with his sons.

VERS. 22.-- *Secure and Burning.* [n: (ID.)] That Mahalon [0640B] and Chelion, who are here called Secure and Burning, were in Moab, because they took Moabite wives, whence in the Hebrew they are called not princes, but husbands, as the teachers of that tongue hand down.

*Who returned into,* etc. Noemi and Ruth, who returned into Bethlehem when the plenty of bread was heard of.

VERS. 23.-- *Potters dwelling.* By the potters who labour in plantations and hedges we understand teachers, who form and compose the vessels of the Lord, for to fashion we call to compose, whence we call the composers of clay potters. These plant and dress the vineyard of the Lord with doctrine, and by exhorting and praying they fortify it. These abide with the king in their works, because, remaining in the faith of Christ, whatsoever they say, whatsoever they do, they do to the glory of God.

[0640C]VERS. 28.-- *They dwelt in,* etc. The progeny of Ruth, which is said to have dwelt in those very hedges and plantations, when this plantation came to the royal dignity and to the defence of the people.

*And they abode there.* In Genesis six are written, but here Sober is passed over: because there is no progeny from him. But certain names are changed for their own reasons. For in Genesis Gemuel, that is, the mother of God; here Hamuel, that is, reading with God. A certain one is called in Genesis Echa, but here Jarib, that is, contending, because from him came forth Zambri, who, fornicating with a Madianite woman, was slain by Phinees the priest. Jacim in Genesis, that is, preparation; but here he is named Zara, that is, a rising.

*And all the kindred not,* etc. Because Simeon had not [0640D] so great an offspring as Juda; whence in Josue it is said: Simeon by his kindreds received an inheritance in the midst of the children of Juda.

*These cities,* etc. Because Sicelech and Bersabee, which belonged to Juda and were seized by Simeon, returned by David into the former inheritance of Juda.

VERS. 38.-- *These are they that were named.* The stock of Simeon and their acts being described, it is mystically signified that the holy teachers, that is, the princes of the Church, providing pastures for the flocks of Christ, set out into Gador or Gader, which is interpreted *his hedge.* This is the Church, which is the defence of the faithful: there are pastures as far as the East of the valley, that is, the incarnation of the Word, *who emptied himself, taking the form of a servant* [0641A] [n: (Philip. I.)] In him are found pastures. For he himself says: *By me if any man enter in, he shall go in and go out, and shall find pastures [n: (Joan. X)]*, [var: Vulg. Jo. 10:9 *salvabitur*, "he shall be saved," which Migne's text does not print] namely the virtues. *In him a land most wide and quiet,* that is, the copious grace of the Holy Spirit; in which they of the stock of Cham had dwelt before, which signifies that the multitude of the nations left their idols and flowed together to the worship of the one God. These therefore came, whom we described above by name, in the days of Ezechias king of Juda, that is, at the coming of Christ. For Christ himself is the power of God, whom Ezechias, namely the strength of the Lord, signifies.

*They smote the tents:* he smites by faith the tents of the wicked and the dwellers among the wicked, when, denying all impiety and worldly desires, he is washed by the baptism of Christ from the filth of sins, [0641B] afterwards studying to live soberly, justly and piously in this world, that what is written may come to pass: *And it shall be in the place where it was before said: You are not my people: there they shall be called the sons of God [n: (Osee. I)]*.

VERS. 42.-- *Five hundred men.* The Fathers of the New Testament, who went into mount Seir and smote the remnants of the Amalecites, because, trampling down the pride of this world, they press down the deformity of the vices; these are said to be four, because, truly instructed in the evangelical doctrine, they fitly wage spiritual war against the demons; and, the remnants of the Amalecites being smitten, they dwelt there, because, the demons being driven out, they set virtues in the place of the vices, the possession of which makes a man blessed unto this day, which can always be said unto the end of the world, because the Church [0641C] remains unto the end of the world, in which daily the ancient enemy is triumphed over.

## CHAPTER V.

VERS. 1.-- *But when he violated,* etc. [n: (RAB.)] Therefore the birthright was taken away from Ruben, because he slept with Bala, the concubine of his father, and it was given to Joseph the younger son, whose progeny is multiplied and exceeds the power of the kingdom among the ten tribes.

But mystically it signifies the ruin of the former people, who as the firstborn ought to have received the priesthood and the kingdom; but because it defiled the bed of its father, that is, the body of Christ, in which was the fulness of the Godhead, it hanged him upon the cross and slew him: the dignity of the firstborn was carried over to the spiritual Joseph, that is, to Christ and to the Church's [0641D] people; to whom the Father: *Thou art a priest for ever according to the order of Melchisedech,* etc. [n: (Psal. CIX.)]

VERS. 10.-- *Against the Agarenes.* [n: (HIERON. in Paral. )] It is likely that Agar was Cetura, since in what follows he says that the Rubenites and the Gadites and the half tribe of Manasse fought with the Agarenes, and that the Ituraeans, the Naphaeans and Nodab, the sons of Ismael, furnished help to Israel. And Nodab is, as it seems, he who in Genesis is called Cedma, that is, of the ancients, or going before.

VERS. 26.-- *And he stirred up.* It is to be noted that in Kings it is said that Phul king of the Assyrians received from Manahem the son of Gaddi, king of Israel, a thousand talents of silver [0642A] [n: (IV Reg. XV)], that he might be a help to him and might establish his kingdom, not that he carried him over to the Assyrians, but that Teglathphalnasar king of Assur, in the days of Phacee king of Israel, took Ahion, and Abel the house of Maacha, and Ianoe and Cedes and Asor and Galaad and Galilee and all the land of Nephthali, and carried them over to the Assyrians. Lastly he relates that Salmanasar king of the Assyrians, besieging Osee the son of Ela, king of Israel, took Samaria in three years, and carried Israel over to the Assyrians and placed them in Ahila and in Abor, beside the river Gozam, in the cities of the Medes. Whence it is asked: how are we to say in Paralipomenon that Phul and Theglathphalnasar, kings of the Assyrians, carried over Ruben and Gad and the half tribe of Manasse into Ahilam and Abor and Aram and the river Gozan; when Malachim [0642B] relates that Salmanasar did this, who carried Israel over to the Assyrians and placed them in the aforesaid places? But the former kings of the Assyrians are said to have done this, because they began with the nation of the Assyrians what the same nation completed in their descendants. Aram, which Paralipomenon mentions, Malachim passes over. The Hebrews affirm it to be Rages, a city of the Medes.

## CHAPTER VI.

VERS. 6.-- *The sons of Levi, Gerson,* etc. *Johanan.* The other sons of Levi being passed over, who likewise were priests in the house of the Lord, Johanan is specially praised, because he manfully withstood king Ozias when he wished to sacrifice by himself: and by constancy of mind and by zeal for the law he fulfilled the office of a priest.

[0642C]VERS. 15.-- *And Josedec.* [n: (HIERON. Quaest. Hebr. in Paral. )] They say that Josedec is Esdras the priest, etc., *as far as* but that Esdras is a priest, a just and glorious man.

VERS. 28.-- *Abia.* He, as the Hebrews hand down, being appointed judge, took gifts, which Joel, who is also Vas seni, his elder son, knowing, did not correct: therefore each of them is said to have sinned, according to the Hebrew. Whence: *It came to pass when Samuel was grown old, he made his sons judges over Israel, and so forth.*

VERS. 31.-- *These are they whom he appointed,* by anticipation he touched beforehand upon the offices of the singers of David, who sang praises to the Lord with musical instruments, while he was narrating their genealogy; but in its own place he will show how they did it.

[0642D]VERS. 44.-- *Ethan the son.* Ethan, one of the three singers, who before David sounded out the praise of God upon cymbals. And it is to be noted that, as there were three sons of Levi, Caath, Gerson and Merari, so there were three singers: Eman of Caath, Asaph of Gerson; Ethan of Merari. But mystically they signify the holy teachers, who, imbued with the faith of the holy Trinity, according to the dispensation of the true David announce the preaching of the Gospel to the whole world.

VERS. 48.-- *The Levites who.* Because the whole ecclesiastical order, according to the tradition of the apostles, and they who hold the primacy, carry on the whole ministry in the Church of God; whence: *That thou mayest know how thou oughtest to behave thyself [0643A] in the house of God, which is the Church of the living God,* etc. [n: (I Tim. III)].

VERS. 49.-- *Aaron.* He signifies Christ, and his sons the people of the Church, to whom it is said: *You are a chosen generation, a kingly priesthood,* etc. [n: (I Petr. II)], whom the high priest taught to offer upon the altar of faith the holocaust of good works and the incense of prayer; and that he should pray for Israel, that is, for the state of the Church, according to the precepts of the law given by Moses. And he repeats the genealogy of Aaron as far as Achimaas, which seems to have been done for his praise, because he was more faithful to David in all things.

## CHAPTER VII.

VERS. 8.-- *All these, the sons of Bechor.* Wherever in [0643B] the law it is written: *All these the sons* of this man or of that, it is either for the excellence of their merits, or for the worsening of their merits, so that they are said to be the sons of him whose imitators they were.

VERS. 14.-- *And his concubine.* She is said to have been the daughter of the son of Balam, who, famine compelling, was led for sale into Egypt by her father; by Manasse, who was set over the granaries, provisions having been given to her father, she was mercifully taken into marriage.

VERS. 15.-- *Happhim,* etc., these two names are said to be of the first son of Machir, but the second to be Salphaad, and their sister Maachan, whom Hesron took to wife when he was sixty years old, who bore him a son Segub, as was said above.

VERS. 18.-- *But his sister Reginae.* The sister [0643C] of Ulam the son of Phares, the son of Machir, as was said before; some hand down that she was the mother of Jesus the son of Nave, who is called a comely man, for the mark of his virtue and of his princedom. Others say Debora the wife of Lapidoth, the prophetess.

VERS. 20.-- *And the sons of Ephraim.* The Hebrews tell as a fable that the sons of Ephraim, a multitude being gathered while their father yet lived, attempted to return to the land of promise, and were slain in Geth of the Philistines, whence the other tribes are led through the desert, lest they should see the bones of their brethren, and in the psalm it is said: *The sons of Ephrem were turned back in the day of battle [n: (Psal. LXXVII)]*.

## CHAPTER VIII.

[0643D]VERS. 6.-- *Who were carried over into Manahath.* When for the crime against the wife of the Levite they fell by the sword and only six hundred remained.

VERS. 7.-- *And Naaman and Achia:* they were princes, but subjected themselves to Gera. Whence it is said in the singular: *He carried them over,* from whom came forth the progeny of Gera who was the father of Semei.

## CHAPTER IX.

VERS. 2.-- *Nathinaei. [n: (HIERON., Quaest. in Paral., tom. III.)]* A gift, or those serving in humility. These are the Gabaonites whom Josue granted their lives, and appointed to the service of the temple, that they might carry water and wood [n: (Josue IX)].

VERS. 11.-- *Of Helcias the son of Mosoliam,* etc. [var: Vulg. 1 Par 9:11 *filii Mosollam*] This was [0644A] the great priest who found Deuteronomy in the temple of the Lord in the time of Josias, and he is said to have been the father of Jeremias the prophet.

VERS. 16.-- *Idithun.* [n: (HIERON.)] The singer of David, namely. For at the king's gate toward the east there kept watch, of the sons of Levi, the singers by their courses, and they came together by turns to sing psalms with David, because, before the temple was built, the ark of the covenant was in the palace, and there the keepers of the house served.

VERS. 19.-- *And Sellum the son of Core.* The first Cora is written with Aleph, and sounds Cora, the second with He, and sounds Core. Cora is interpreted *crying out,* Core *bald.* This is he who in Numbers stirred up sedition against Moses [n: (Num. XVI)].

*The keepers of the porches.* [n: (HIERON.)] Because they kept [0644B] the outer door of the tabernacle. But their fathers, who are written below and who have titles in the Psalter, kept the inner door and were singers.

VERS. 20.-- *And Phinees.* The grandson of Aaron, who was still living, as the Hebrews hand down, and appointed the courses of the ministers. And there are twenty-four courses which David appointed for the ministry of the tabernacle. Whence in the Gospel: Zacharias of the course of Abia [n: (Luc. I)].

VERS. 26.-- *To these four Levites,* etc. [n: (RAB.)] Who these four Levites were, to whom the whole number of the porters had been entrusted, is shown when it is said: *And of Hosa, that is, of the sons of Merari, Semri the chief,* etc., as it is had in Chapter XXVI. The four chiefs of the porters are the holy teachers, who by the four Gospels, keeping the door of faith, open it to believers and [0644C] shut it against blasphemers, to whom with Peter the keys have been committed [n: (Matth. XVI)]. These keep the doors by the four winds, because through the four quarters of the world they call the nations to the faith, and watchfully guard the Church.

VERS. 28.-- *Of their kindred there were also a minister over the vessels.* [n: (ID.)] [var: Vulg. 1 Par 9:28 *super vasa ministerii*, "over the vessels of the ministry"] Mystically they are ordained from the company of the holy preachers, who keep an ever-watchful guard over the vessels of the Lord, that is, the souls of the faithful (in whom the will of God is daily ministered). Under their keeping are the fine flour, the wine and the oil, whereby the sacraments of the body and blood of the Lord are made, and the grace of the Holy Spirit is delivered by a spiritual anointing. They themselves in the Church [0644D] compound the incense of prayers and the spices of the virtues, and render acceptable wine in the sight of the Lord.

VERS. 31.-- *And Mathathias, a Levite, the firstborn of Sellum the Corite, was set over the things that were fried in the frying-pan.* Because Christ is the author of the heavenly sacraments, where daily bread and wine are offered in memory of his passion, and the head of all who crucify their own flesh after his example, and deliver it to suffering for his name.

VERS. 32.-- *There were loaves of proposition.* Two and two were baked apart before the sabbath, according to Josephus, and on the sabbath morning were set upon the table, of which we have spoken more fully in Leviticus.

VERS. 34.-- *The heads of the Levites by their families.* It is fitting that the more a man is set over the rest, [0645A] the more devout he should be in the divine offices. He keeps well the headship of the ministry who is zealous to abide in Jerusalem, that is, in the vision of peace, that he may flee the tumults of the world and the pleasures of the flesh, and have the quiet of mind in the contemplation of God, saying with the Psalmist: *I rejoiced in the things that were said to me.*

VERS. 35.-- *Jahiel,* who in Kings is Ahiel, father of Cis the father of Saul, and is interpreted *my father is God.* [var: Vulg. 1 Par 9:35 *Jehiel*] Jahiel, eloquent of God, perhaps according to the difference of merits. And it is to be noted that among the sons of Jahiel, Cis and Ner are called brothers and are so, and in Kings it is thus had; but in what follows it is said that Ner begot Cis, not that he begot him, but that he brought him up.

VERS. 39.-- *Abinadab.* He, as in Kings, is related to have been slain with his father, he is called Abinadab and is interpreted [0645B] Abinadab, *my father is a vow,* Abinadab, *my people is a vow.*

*Esbaal.* The husband of fire, this is Isboseth, that is, a man of confusion.

VERS. 40.-- *Meribbaal.* Striving against a husband, this is Miphiboseth, who is interpreted *from the mouth, ignominy.*

## CHAPTER X.

VERS. 1.-- *Philisthiim,* etc. [n: (RAB.)] Many things being passed over which the history relates in the book of Samuel concerning Samuel and Saul, he records the fall of Saul and of his household. Hinting mystically that it is not needful to describe the life of one whose impious manner of living deserved to receive a swift end, and figuratively he shows the end of the kingdom of the Jews and of the old priesthood. He passed over to David, [0645C] whose deeds and the ordering of whose kingdom he weaves together, who holds the type of the true David, possessing the kingdom of heaven and of earth. While he is at hand the Philisthiim after their manner fight against Israel and conquer, because, as grace drew near, the gentiles, as before, were assailing the chastity of the Israelite faith, showing now evil works, now the worship of idolatry, as Balaam taught Balaac to cast a stumbling-block before the children of Israel, to eat and to commit fornication.

*And the men fled.* They who seemed strong in the contemplation of God, while they incautiously follow the works and the teaching of the gentiles; and secular learning has helped not a little the ruin of heretics also. Whence a certain one says: The philosophers, patriarchs of the heretics, have stained the purity of the Church with perverse doctrine.

[0645D]VERS. 2.-- *And when they had drawn near.* The gentiles rushed in from every side upon the kingdom of Juda and its sons, and corrupted the priests, the scribes and the Pharisees, the sons, that is, and seducers of that kingdom, and the heretics also they forbade, that they should not simply preach or worship the grace of the Holy Spirit.

*Abinadab.* That we should not praise with worthy confession the Father who adopted us to himself by a spiritual gift, which the slaying signifies, Abinadab, that is, of my willing father.

*Melchisua.* That we should not believe salvation to come in the kingdom of Christ. For Melchisua is interpreted *my king is salvation.* The philosopher who seduced Arius slew, as it were, Melchisua: he who seduced Macedonius, Jonathan; he who seduced Manichaeus, [0646A] Abinadab. Because the master of corruption taught this one to deny the omnipotence of the true King, Christ, that one to detract from the gifts of the Holy Spirit, the other to blaspheme the goodness of the most high Father.

VERS. 4.-- *And Saul said to,* etc. The Hebrews say that this was Doeg the Idumaean, who, seeing that Saul was dead, and fearing David, killed himself. But the young man (because he brought Saul's diadem and bracelet to David) was the son of Doeg, and Doeg himself was the young man with whom Saul was seeking his father's asses.

*To his armour-bearer. [n: (BEDA in cap. 28 l. I Reg.)]* The teachers of the law. For as the arms and the arrows of the Philisthiim, etc., *as far as* that they might not be defiled, but that they might eat the pasch.

*But his armour-bearer would not.* It is not to be doubted that among [0646B] the reprobate teachers of the law there were some who would not pervert the edge of the word to the slaying of their hearers, and that nevertheless those same hearers, who had received things rightly said by their masters, by despising or by blaspheming turned them to their own destruction: and that, their death being seen, that is, their obstinacy in sinning, the ministers of the word themselves also, grown worse with the times, made the testimonies of the law, which they had feared to interpret ill, an occasion of ruin to themselves. Heretics too, bloodied with the darts of their own sins, when they drag the divine words into an argument for their error, turn their own arms against their own breast, about to die. Any catholic also, when he defiles with the contagion of pride, of vainglory, of the love of money, or of any vice whatsoever, the art which he learned for the common profit, pierces himself with his own sword, because that whereby he ought to have been defended from the enemy [0646C] rushes upon him.

VERS. 5.-- *And when his armour-bearer had seen this.* The unlearned, ignorant of the medicines of true humility and of the laver of baptism, seeing in Judaea their own masters overcome in spiritual contest, and no small multitude, nearest to their hearing, driven from the ancient seat of constancy while the adversary pursued, troubled by the ruin of their elders, lost the works of the virtues and the defences of spiritual knowledge which they had had. And the sins of the gentiles came, and by a perverse habitation corrupted all the pursuits of the virtues for the unbelieving Jews. The unclean spirits came, and seized upon the hearts which the constancy of faith had forsaken. The nations came, and by believing made their own the once most excellent pursuits of the Jews. Whence: *The kingdom of God shall be taken away from you, and shall be given to a nation yielding [0646D] the fruit thereof [n: (Matth. XXI)]*.

VERS. 10.-- *And the head.* [n: (RAB. in Paral. )] The Philistines fastened the head of Saul in the temple of Dagon, etc., *as far as* for there is another Bethsan in Judges and in Josue, which is interpreted *the house of security.*

VERS. 11.-- *And when the men of Jabes had heard this. [n: (ID., ibid.)]* The men, that is, of the Church, etc., *as far as* this is the city which Saul, at the first auspices of his reign, delivered from the siege of the enemy.

VERS. 12.-- *Let him seek the oak in Jabes, and they fasted seven days,* etc. [var: Vulg. 1 Par 10:12 *quercum, quae erat in Jabes*, "the oak which was in Jabes"] That they may come to rest. For after the six ages of this world in which we labour in the flesh, there follows the seventh, of the rest of souls.

Mystically, over the blindness of the Jews carnally [0647A] observing the sabbath, their fellow tribesmen, that is the faithful, grieve continually, and as it were fast seven days. But when the mystery of the eighth day of the resurrection has been received, both shall rejoice in a perpetual festival.

Morally, however, holy men detest the death of the impious, and consign their examples to the burial of oblivion. They fast seven days, that is, they lead in continence all the time of this life, which rolls round in the septenary number of days, and they abstain from every evil, lest they die in like manner.

## CHAPTER XI.

VERS. 3.-- *The elders.* [n: (RAB.)] The prophets and the apostles run together to Christ with equal devotion, whence: *The princes of the people came together in one with the God of Abraham* [0647B] [n: (Psal. II)] [var: Vulg. Ps 2:2 *principes convenerunt in unum adversus Dominum*, "against the Lord"].

VERS. 5.-- *And they said.* Setting the blind and the lame and the lepers upon the walls in contempt of the king, and saying that the blind and the lame had kept him out.

Mystically, David casting the Jebusite out of Jerusalem signifies Christ driving the demons from the hearts of the faithful, and setting his own dwelling in the same place. For Jebusaeus is interpreted *trodden down,* Jerusalem *the vision of peace.* Whence also he says to his disciples: *Behold, I have given you power to tread upon serpents,* etc. [n: (Luc. X)]. Well therefore is it written in Kings, that when the blind and the lame who hated his soul had been cast out, David took the citadel of Sion, and called it his own city, because, while Christ drives the malign spirits and the throng of vices out of the soul, enlightening it with wisdom, it is deservedly [0647C] called the citadel of Sion, that is, of contemplation, and the vision of peace, of which it is rightly said in Psalm LXXV: *God is known in Judaea, and his name is great in Israel. And his place is made in peace.*

VERS. 8.-- *And Joab built the rest of the city.* For by the diligence of the soldier he fortified the city. Josephus, however, says that David fortified the upper city, and by joining the citadel to it made one body, and surrounded the whole with a wall. And that he set Jacob over the work of the walls, drove out the Jebusites and called it Jerosolyma. For Jero in Hebrew is a fortification. Christ too first preached the Gospel in Judaea, And strengthened the church with the fortification of his faith. Joab, who built the rest of the city, signifies the apostles and apostolic men who after [0647D] the ascension of the Lord converted very many of the gentiles; whence: *We are God's helpers, God's fields.* [var: Vulg. 1 Cor 3:9 *Dei agricultura estis*, "ye are God's husbandry"]

VERS. 11.-- *Jesbaam.* [n: (HIERON.)] Josephus names him Eusebius, and they say he was the son of Achimeas, who, frequently breaking into the enemy's line, ceased not until he had slain eight hundred. Others understand this to be David, because Jesbaan is interpreted *sitting in the people.* But Ahamoni, most wise, whence in Kings it is written: *Sitting in the chair, most wise [n: (II Reg. XXIII)]*. But there he is compared to a little worm of wood, because wisdom was diminished in him because of the sin which he had committed against Urias. Whence there he slew eight hundred at one onset, but here three hundred, for on account of the sin his fame was made less.

VERS. 12.-- [0648A] *The Ahohite.* Ahohi, as the Hebrews hand down, was the brother of Isai the father of David, whose son was Eleazar, who was the mightiest among the three, whom Josephus says to be Eusebius the son of Achimeas, and Eleazar the son of Addi, and Semeia the son of Heli

[n: (GREG. hom. 34. in Evang.)] It is to be pondered with the utmost care, etc., *as far as* rigid against himself, he abstained even from things lawful.

VERS. 21.-- *Nevertheless unto the three first.* Here it appears that Abisai was chief among the three that followed. But he did not attain to the three first, Jesbaam, Eleazar and Semmaa.

But mystically it is signified that no one of the saints, though he be eminent in virtues, attains to equality with the power of the Father and of the Son and of the Holy Spirit. Since, [0648B] *who among the clouds shall be equal to the Lord?* etc. [n: (Psal. LXXXVIII.)]

VERS. 22.-- *Ariel Moab,* that is, lions, as it is said in Kings, namely, most valiant men in the kingdom of Moab, like lions.

*He slew a lion.* The Hebrew judges this lion to be Joab, who was slain in the house of the Lord holding the horns of the altar. For the altar is called a cistern, because as the water of a cistern cleanses, so the sanctuary of God expiates the sins of men.

[n: (RAB.)] Whom the book of Kings, etc., *as far as* and he wrested away the spear which he was not rightly holding.

*In the time of snow.* Whereby can be signified the grace of Christ, which shone forth to the world, and the coldness of charity, whereby men grow cold. But Banaias, who is interpreted *builder [0648C] Lord*, signifies Christ, of whom it is said: *The Lord that buildeth up Jerusalem,* etc. [n: (Psal., CXLVI.)] He wrought many works, who says: *My Father worketh until now, and I work [n: (Joan. V)]*. He is of Cabseel, that is, of the congregation of the Lord, because to him belongs the whole company of the saints — he who, coming down from heaven and made man, slaying by his own death the lion, that is, the devil, who possessed the world grown numb with the cold of its unbelief, plunged him into hell. He, overcoming by the rod of the cross the Egyptian, that is, Antichrist, blackest with sins, that is, abusing the five senses of the body unto crimes, condemned him, guilty by his own wickedness, with perpetual power. In the days of snow, because by death he expiated sin. Whence: *Thou shalt wash me, and I shall be made whiter than snow* [0648D] [n: (Psal. L)].

VERS. 24.-- *Among the three.* Abisai and Sobochai and Jonathan, to whom he was equal in strength, who was over the thirty, as the Hebrew affirms.

## CHAPTER XII.

VERS. 12.-- *These also came.* Thus far he has enumerated the mighty men of David who helped him that he might reign over Israel.

*Who were most valiant,* etc. According to the letter it signifies that they were nimble and strenuous in every kind of warfare. But mystically it describes the soldiers of Christ as not sluggish but zealous, in prosperity and in adversity, on the right hand and on the left.

[0649A]VERS. 8.-- *Swift.* [n: (RAB.)] He says it for keenness of sense or for agility of body. But mystically, they who profess the warfare of Christ ought not to be little ones in sense, but to provide good things, not only before God, but also before all men

VERS. 14.-- *The last,* etc. Here they signify the teachers of the Jews and of the gentiles, of whom Paul, of the tribe of Benjamin, says: *Peter, James and John, who seemed to be pillars, gave me the right hands, and of the fellowship of Barnabas,* etc. [n: (Gal. XI.)] [var: Vulg. Gal 2:9 *Jacobus, et Cephas, et Joannes … dextras dederunt mihi*, "James, and Cephas, and John"] These, coming to Christ, were tried in all things. Whence [n: (Matth. XVI)]: *But whom do you say that I am?* Peter answered for all: *Thou art Christ, the Son of the living God.* To whom the Lord: *Thou art Peter, and upon this rock I will build my Church.* And elsewhere: *Receive ye the Holy [0649B] Spirit, whose sins you shall forgive, they are forgiven them [n: (Joan. XX)]*.

VERS. 15.-- *They passed over the Jordan.* The Jordan, in which Christ was baptized, signifies baptism: this the teachers cross in the first month, *when it is wont to overflow above,* because, when the Lord appeared in the flesh and consecrated the acceptable year, after he had consecrated baptism by his own baptism, they spread it abroad through the whole world by preaching and by baptizing.

*And they put to flight all that dwelt* [n: (RAB.)]. Because by the preaching of the Gospel they put to flight the Jews, whom the Eastern quarter signifies on account of the rising of the knowledge of the law, or the gentiles, in whom natural prudence goes down, while they ascribe the worship of God to idols. Whence: *Thou hast given me my enemies downward, and hast destroyed them that hated me* [0649C] [n: (Psal. XVII)] [var: Vulg. Ps 17:41 *dorsum*, "the back"].

VERS. 19.-- *Moreover of Manasses.* These, namely, the seven princes who came from Manasses, signify the first teachers of the Church coming from Judaea, who, enlightened by the sevenfold Spirit, help our David against the robbers, that is, the heretics or the malign spirits, who cease not to snatch from the Church and to lead captive whom they can; whence: *But thanks be to God, who always maketh us to triumph in Christ Jesus [n: (II Cor. I)]*.

VERS. 22.-- *The army of God.* Which, namely, went out of Egypt, that is, six hundred thousand, so the Hebrews expound it. But mystically, in the army of our David the number of the faithful grows daily, until they be completed who are predestined to life eternal.

[0649D]VERS. 23.-- *That they might transfer.* Because the holy teachers greatly desire that the worship of the old law be transferred into the spiritual understanding of the Gospel, and that all things be made new.

VERS. 27.-- *Joiada also, a prince of the stock of Aaron,* etc. [var: Vulg. 1 Par 12:27 *Jojoda*] The Hebrews hand down that this was Phinees the son of Eleazar, in comparison with whom Sadoc is called a boy, as being less in age and in merit.

VERS. 32.-- *Of the sons also of Issachar, men,* etc. They hand down that the teachers of the law were in the tribe of Issachar, who taught the several times of the ceremonies to be observed, and prescribed what Israel ought to do. These signify the teachers of the Church, to whose precepts their subjects give obedience.

[0650A]VERS. 35.-- *Twenty,* etc. [n: (RAB.)] The apostles, namely, and apostolic men come together to our David and are spiritually joined to him, and others as well from the Jews as from the gentiles, striving with one heart and with equal desire that David may be made king, and that they themselves may be the kingdom of Christ.

VERS. 39.-- *Three days.* At all times, namely, holding the faith of the Trinity, and receiving what the first teachers, that is, the apostles, had prepared as nourishment out of Holy Scripture, and giving thanks for the bestowal of all good things.

## CHAPTER XIII.

VERS. 1.-- *And he took counsel.* With the apostles, the evangelists, who carried over the faith of the incarnation from the Jews to the salvation of the gentiles. For this is to carry over to himself the ark of the Lord from the hill of Cariathiarim [0650B] (which is in Juda, and is interpreted *the city of woods* ): namely, to bring the faith of the Lord from the eminence of the Scriptures set among the Jews, where the shady darkness of figures abounds; to the understanding of the gentile people, where the Church is founded.

VERS. 3.-- *For not.* [n: (RAB.)] Because the Old Testament is interpreted, that people could not open the spiritual sense which lay hidden, as it has now been revealed to the apostles and prophets, namely, that the gentiles are co-heirs and fellow partakers of the promise of the Lord.

VERS. 5.-- *From Sihor.* Sihor is a river of Egypt, which, as they report, is derived from the Nile, and is interpreted *a new and turbid firmament,* whence: *What now wilt thou in the way of Egypt, that thou mayest drink turbid water (Jerem. [0650C] VII)*? *Cariathiarim.* A city of Damascus, which in Amos is Emathabal, that is, Emath the great, which is now called Epiphania. But by Sihor and Emath he comprehends the whole land of promise. By Sihor, a brook, namely, or a torrent, he signifies the southern part of Egypt. By Emath the northern. *Cariatharim,* which elsewhere is Cariathabaal, a city of forests, one of the cities of the Gabaonites in the tribe of Juda, at the ninth milestone from Helia as one goes to Diospolis, of which was Urias the prophet, whom Joachim slew in Jerusalem, according to Jeremias. The son also of Sobal is called Cariathiarim, as is shown above

VERS. 6.-- *Every man.* The nobler elect. But the number of these men is comprised in Kings, where it is read: *And David gathered together all the chosen men [0650D] out of Israel, thirty thousand [n: (II Reg. VI)]*.

VERS. 9.-- *And when they had come,* etc. [n: (RAB. ex Hieron.)] They came to the threshing-floor of Chidon, etc., *as far as* as though he should say: *God forbid that I should glory, save in the cross of our Lord Jesus Christ [n: (Gal. VI)]*.

VERS. 11.-- *Because the Lord had divided Oza.* [n: (HIERON.)] The Hebrews hand down that Abinadab the priest had commanded his sons Oza and Haio to carry the ark upon their shoulders according to the precept of the law. But because they did not carry it, nor gave it to the Caathites to be carried, the Lord struck Oza, and divided him.

*The division of Oza.* It is handed down that his arm and shoulder had withered, where the ark of the Lord was to have been carried, and that in the place of it a certain division was made.

[0651A]VERS. 17.-- *In the house of Obededom.* [n: (HIERON.)] Because he too was a Levite. But when the cause for which Oza was struck was known, David commanded the ark to be carried on the Levites' own shoulders, as appears in what follows. It is to be noted how greatly he offends who receives the body of the Lord unworthily, if a devout priest perished who laid hold of the ark, the figure of the Lord's body, with less veneration than he owed.

Allegorically, however, David signifies Christ, the ark the Church. which Christ wills to bring into his own city, whence: *I was not sent but to the sheep that are lost of the house of Israel [n: (Matth. XV.)]* And elsewhere: *Blindness in part has happened in Israel,* etc. [n: (Rom. XI)].

## CHAPTER XIV.

[0651B]VERS. 3.-- *David also took,* etc. [n: (RAB.)] The many wives of David signify the many nations which are joined to Christ by faith. The concubines, the churches of the heretics, which glory in the title of the Christian name. But because they follow Christ for the sake of carnal gain, they are called not wives, but concubines. Now, if kings have many wives, it is a crime, because the figures have passed away.

VERS. 8.-- *And hearing.* When the grace of the Gospel had been noised abroad and the kingdom of Christ everywhere preached, the nations rose up on every side, contradicting the Gospel of peace.

VERS. 15.-- *In the top of the pear trees.* [n: (RAB.)] But in the Hebrew, *of the weeping ones,* that is, of the idols, he bids them come, etc., *as far as* whom the Holy Spirit directs by forewarning.

[0651C]VERS. 16.-- *From Gabaon as far as Gazera.* Christ strikes those who stand upon the hill of pride, and crushes the hedge of hardness, dividing their obstinacy that he alone may bear rule in the world, whence there follows: *And the name of David was spread abroad in all regions, and the Lord,* etc.

## CHAPTER XV.

VERS. 2.-- *Then David said: It is unlawful,* etc. [n: (RAB.)] Christ wills not that the unworthy discharge the ecclesiastical office, but the learned in knowledge and the approved in honesty of manners bear the ark of God, that is, the Church, on the shoulders of pious labour, and exult, whence: *Do the work of an evangelist, fulfil thy ministry [n: (II Tim. IV)]*.

VERS. 3.-- *And he gathered together all Israel.* Not [0651D] only David, but also all the prophets in the Church of Christ, by words and by deeds, gave place to the incarnation, that he might the sooner be received when he came, having been prophesied of beforehand.

VERS. 12.-- *Be sanctified with your brethren.* The ministers of the New Testament ought to be clean in life and in doctrine, to whom it is said: *Be ye holy, for I am holy [n: (Levit. XIX)]*. Who ought, by the words of right faith and by the example of their work, to commend to the faithful the incarnation of Christ and the redemption of the human race, etc.

VERS. 16.-- *With nables, to wit,* etc. Nablum in Hebrew, Psalterium in Greek, laudatorium in Latin. The psaltery has a swollen belly in its upper parts, so that the threads of the strings, bound fast and skilfully struck, [0652A] may render a most sweet melody. To this the cithara seems contrary, which holds in its lowest part what the psaltery holds in its head. The psaltery with ten strings is the Church with the Decalogue of the law. Opposed to this is the cithara, which is composed of twenty-four strings after the manner of the letter delta (as the most skilled hand down), and is roused by the fingers into diverse modes. This signifies the Church, which with the doctrines of the twenty-four elders has a threefold form after the manner of the letter delta, and signifies the faith of the holy Trinity. But by the hands of the apostles and evangelists it is figuratively roused into the diverse measures of the Old and the New Testament, one way in the letter, another way in the sense.

*With lyres.* The lyre is so called, ἀπὸ τοῦ λύριν, that is, from the variety of voices, because it makes diverse sounds. This signifies the Church [0652B], which in the variety of diverse disciplines, historically, allegorically, tropologically, and by anagogy, utters a sweet sound, yet departs not from the simplicity of the symphony. But cymbals struck one against another make a sound, whence: *Praise him on well-sounding cymbals,* etc. [n: (Psal. CL)]. The well-sounding cymbals are our lips, which, struck one against another, render the sweet harmony of the human voice.

VERS. 21.-- *They sang for the octave,* etc. [n: (HIERON.)] They signified, namely, in the day of judgment the coming of the Lord, in which, the week of the world being ended, he will come to judgment. Whence the sixth psalm, which is sung with the trembling of judgment, is marked beforehand with such a title. And this number contains great mysteries. Eight souls entered into the ark of Noe, and, the world perishing, [0652C] were saved. David was the eighth son of Jesse, whom the Lord chose. On the eighth day circumcision purifies. On the eighth day, that is, the Lord's day, Christ rose again.

VERS. 24.-- *And Sebenias and Josaphat,* etc. These seven priests sounding with trumpets before the ark, holy preachers, are full of the sevenfold Spirit of grace, who preach the Gospel in the Church of Christ, and preach the mystery of the incarnation to their hearers.

*They sounded.* The trumpet is made one way for gathering the people, another way for leading them forth, another for victory, another for pursuing enemies, another for the shutting up of cities, etc. But the customary trumpet, among those skilled in such matters, is formed in this way, that it be blown at the narrow head through three brazen pipes, as through four brazen voice-conduits which through a brazen base produce fourfold voices, [0652D] so that they may put forth a most vehement bellowing: which signify the Gospel, divinely inspired by the threefold confession of the three persons, at the narrow head, that is, in the nativity of Christ, through four brazen voice-conduits, that is, through the four evangelists; and on a brazen, that is, a stable foundation of faith and of work, to send forth into the world a most vehement voice, as it were the voice of a gathering trumpet.

VERS. 27.-- *But David.* Christ makes manifest the example of his incarnation and of his passion, before hidden from the Jews; for wood [cj: *lignum*; read *linum*, "flax"] sprung from the earth, coming by manifold labour to the whiteness of a garment, shows the truth of human flesh triumphing amid the scourges, and this is: *David was in an ephod.* [var: Vulg. 1 Par 15:27 *David autem etiam indutus erat ephod lineo*, "and David also was clothed with a linen ephod"]

[0653A] [n: (GREG., lib. XXVII Moral., cap. 27)]. It is pleasing to behold how great the gifts of the virtues, etc., *as far as* such as I show myself outwardly, despising myself, such do I regard myself inwardly.

VERS. 29.-- *Michol the daughter of Saul.* [n: (RAB.)] While all were exulting and resounding with hymns at the entrance of the ark, etc., *as far as* she despises David thus humbled: because, when at the last the Jews believe, certain men follow Christ in profession and Antichrist in work: to whom it agrees that Michol, who for the figuring of the instability of carnal men is interpreted *all water,* is called not the wife of David, but the daughter of Saul. For they who serve Christ only in outward show are not crowned with him, but are damned with the persecutors whom they have imitated.

## CHAPTER XVI.

[0653B]VERS. 1.-- *They brought therefore. [n: (RAB. in Paral., tom. III.)]* The ark is set in the midst of the tabernacle which David had pitched for it, that is, the faith of the Church is preached, goes forward, and is engrafted in the hearts of the faithful, whom God foreordained to life eternal.

VERS. 2.-- *He blessed the people.* Christ commends also the devotion of the Church, to the Father, he who also at the right hand of the Father intercedes for us, and as the true David blesses, and feeds them with the nourishments of the saving mystery.

VERS. 3.-- *And he divided.* The faithful receive these gifts when, being many, one bread and one body in Christ, chastising the wantonness of their flesh and subjecting it to servitude, they seethe it with the fire of the Holy Spirit, and make the fruits of good works, most fat with the oil of mercy, [0653C] to boil with compassion for their neighbour. But on the contrary the daughter of Saul, having entered the king's chamber in vain, does not bear fruit, because they who receive the word of God only as far as the ear die without the offspring of good work.

*Fried with oil.* Flesh most clean, namely, from the salt of sin, roasted for the cause of human salvation in the frying-pan of the cross, full of the oil of charity. *For God so loved the world, as to give the only-begotten Son,* who suffered out of charity.

VERS. 7.-- *In that day.* Because Christ established the order of the teachers on the summit of ecclesiastical dignity. For Asaph is interpreted *gathering.* Asaph therefore and his brethren are the apostles and apostolic men appointed for the gathering of the faithful, of whom it is said: *Thou shalt appoint them princes over all the earth.* [0653D] But the manner of praise which David himself composed, the writer of the history has inserted, saying: *Give praise to the Lord,* etc.

VERS. 8.-- *Give praise,* etc. Alleluia is set as a title before this psalm, and according to Jerome it is of the neuter gender. *Allelu,* praise ye: *ia* signifies the invisible God, which is one of the ten names of God, as Jerome hands down in his epistle to Marcella.

VERS. 36.-- *And let all say.* [n: (RAB.)] The gentile, namely, who was as yet unbelieving when this man sang, who nevertheless was led by the power of prophecy to say, out of love for all men, Amen amen, that is, so be it, so be it, as today Amen is answered to those who pray, that the devout intent of the priests and the sound [0654A] devotion of the people may agree together in prayers, according to that: *Amen, amen, I say to you, that if two of you shall consent upon earth, concerning every thing whatsoever they shall ask, it shall be done to them,* etc. [n: (Matth. XVIII.)] [var: Vulg. Mt 18:19 *Iterum dico vobis*, "Again I say to you"]

VERS. 39.-- *In the high place.* Some say that the tabernacle of God, after the children of Israel had entered into the land of Chanaan, was first in Sylo, then in Nobe, afterwards in Gabaon, and at last in Sion. Others, that there was a place in Jerusalem called Gabaon, and that David set the tabernacle and the ark there. For Gabaon is interpreted *a hill.* And they judge that the place was called a high place for the dignity of the divine worship. But in the book of Places we read that Gabaon is the metropolis of the Hevites in the tribe of Benjamin, and there is now shown a village of the same name at the fourth milestone from Bethlehem toward the west, beside [0654B] Rhama and Rhamon, where Solomon, when victims had been offered, merited the divine oracle. And it was set apart for the Levites.

*That he might bless.* [n: (HIERON.)] That he might have leisure for the begetting of sons. Others take the blessing by antiphrasis; and the house, as Michol the daughter of Saul, whom David rebuked, because she despised him dancing before the ark of the Lord.

## CHAPTER XVII.

VERS. 2.-- *And Nathan said.* [n: (RAB., ubi supra. )] It is plain that the spirit of prophecy does not always irradiate the minds of the prophets; whence Eliseus: *Let her alone, for her mind is in bitterness, and the Lord hath hid it from me,* etc. [var: Vulg. 4 Rg 4:27 *Dimitte illam : anima enim ejus in amaritudine est*, "Let her alone: for her soul is in bitterness"] Which happens by divine dispensation, that they who receive the Spirit may find what was of God, and they who lose it, [0654C] what is of themselves.

VERS. 4.-- *Thou shalt not build.* Because thou art a man of blood. For he ought to be clean in himself who wills to correct the things of others, that he may flee earthly desires, and see the more clearly what is to be fled, the more truly he himself turns aside from these by knowledge and by life. A hand that holds mud would not be able to wipe away the filth cast upon it. And this, according to the sequence of the ancient translation, is well said to David, labouring at outward wars, by way of signification and by the divine voice: *Thou shalt not build me a temple, because thou art a man of blood.* He builds the temple of the Lord who gives himself to the correcting of his neighbours' minds. We are the temple of God, who are established unto true life out of his indwelling, whence: *For the temple of God is holy, which you are [n: (I Cor. III)]*. A man of blood [0654D] builds [cj: *aedificat*; read *non aedificat*, "does not build"] the temple of God. For he who still lies among carnal things must needs blush to instruct the minds of his neighbours.

VERS. 9.-- *Nor the children.* [n: (RAB.)] Foreign enemies at intervals of time, as of old first peace, then war. Yet there are found there longer times of peace than Solomon had. For under Aod there were eighty years of peace. Far be it, therefore, that these things be understood of Solomon.

VERS. 11.-- *And when thou shalt have fulfilled.* But Solomon began to reign while his father reigned, which befell none of those kings, so that it appears that he is not the one whom that prophecy foreshows. But Christ, the true peaceable one, truly reigned after the death of David.

[0655A]VERS. 12.-- *He shall build* a house, that is, the Church: the house of David, because of the temple of God made of men, not of stones, where the people may dwell for ever with God and in God, and God with the people. Therefore, since according to the Septuagint it was said by Nathan: And the Lord will declare to thee that thou shalt build him a house, afterwards it is said by David: *Because thou, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house [n: (II Reg. VII)]*. For this house we also build by living well, and God by helping, whence: *Unless the Lord build the house,* etc. [n: (Psal. CXXVI.)]

*And his throne.* It can be taken hyperbolically of the son of Isai. But indeed Christ, born of the seed of David, has been exalted above all principality and power and might, to whom the Father *gave a name which is above every [0655B] name, that in the name of Jesus every knee should bow,* etc. [n: (Philip. II.)]

## CHAPTER XVIII

VERS. 1.-- *And the daughters.* [n: (RAB.)] Lesser cities belonging to the mother city, etc., *as far as* and the flesh is compelled to serve the spirit.

VERS. 3.-- *Adarezer.* Who is interpreted seemly help; king of Soba, which is interpreted burnt or turning, signifies the vices of the gentile world kindled by natural fervour: against which Christ fights and conquers *with the sword of the spirit, which is the word of God [n: (Ephes. VI)]*.

VERS. 4.-- *And he hamstrung.* Christ hamstrings the proud height of the world's human wisdom that fights against him; yet what he finds convenient and fitted [0655C] for preaching, he reserves to himself.

VERS. 6.-- *In Damascus.* Damascus, a noble city of Phoenicia, is interpreted *a cup of blood.* Syria, *lofty* or *moist.* For the gentile world, formerly flowing with lust and proud in spirit, thirsted for human blood: now cleansed by the baptism of Christ, exalted by the advance of virtues, it desires the cup of his blood.

VERS. 7.-- *Quivers.* The teachings of the gentiles in which the liberal disciplines are contained, which Christ took away from the gentile world and turned to the service of the Church: for they avail for the overthrow of error and the confirmation of truth.

VERS. 8.-- *Solomon.* Because therefore our king is peaceable, he turned the oldness of speech, out of the lowliness of the overthrown [0655D] gentile world, to the cleansing grace of baptism and to the firmament of faith, through the preaching of holy teaching, unto the use of the Church. For Tebath is interpreted *a little one cometh,* and Chun *beauty.* For he who acknowledges himself a little one is made fair and comely in the beauty of virtues.

VERS. 12.-- *In the valley of the Saltpits.* In Kings it is thus written: *David made himself a name when he returned after Syria was taken, in the valley of the Saltpits, eighteen thousand being slain [n: (II Reg. VIII)]*, because, namely, he raised for himself a triumphal arch: he also made himself a name, because, when Syria of Damascus and Syna Sobal had been conquered, he is said to have raised the other.

*Ten and eight thousand.* But in certain codices it is found that David slew not twenty and eight thousand in the valley of the Saltpits [0656A], which came about by the fault of the scribes. But Joab laid low twelve thousand, as is written in the title of the fifty-seventh psalm. But here Abisai is reported to have slain eighteen, yet for the sake of the royal dignity the victory has been ascribed to David. And because Christ, by the strictness of his examination, extinguishes in those who think perversely of him the folly of immoderate savour, whence: *He that turneth his own tongue, falleth into evil [n: (Prov. XVII)]*. [var: Vulg. Prov. 17:20 *qui vertit linguam incidet in malum*, without *suam* and in the future, "shall fall into evil"]

VERS. 16.-- *Achimelech.* That is, my brother a king: who in Kings is Abimelech, that is, my father a king, instructs the priests of the Church, that they who by the order of dignity hold a father's place, may through humility be reckoned brothers, and may not lord it over the clergy.

VERS. 17.-- *Phelethi.* [n: (HIERON.)] Admirable ones, or givers of life, [0656B] whom some say were the seventy judges, after the manner of those whom Moses, at the Lord's bidding, chose in the desert. Others say that the Cerethites were appointed to this, that they should punish the guilty, but the Phelethites that they should defend the innocent.

*Moreover.* The sons of David are the faithful of Christ, whom holy Church bears to him, who are *a chosen generation, a kingly priesthood [n: (I Petr. II)]*.

*The first at the hand.* Because by good works they merit for themselves the kingdom of heaven, so much the nearer to God as they are the holier.

## CHAPTER XIX.

VERS. 1.-- *Ammon.* [n: (RAB.)] Who is interpreted, etc., *as far as* whose *countenance is upon them that do evil* [0656C] [n: (Psal. XXXIII.)] [var: Vulg. Ps. 33:17 *Vultus autem Domini super facientes mala*, "But the countenance of the Lord is upon them that do evil"]

## CHAPTER XX.

VERS. 1.-- *He gathered together.* [n: (RAB.)] Joab began the war, David finished it. For Christ wages war when the order of the preachers of faith opposes the mighty of the world, but the end of the contest and the triumph is referred to Christ, *who worketh in us to will and to accomplish [n: (Philip. II)]*. [var: Vulg. Phil. 2:13 *qui operatur in vobis et velle, et perficere*, "who worketh in you both to will and to accomplish"] Who fitted to himself the crown which he took from the devil, namely the faithful, who surround him as it were a crown, whence: *Thou shalt bless the crown of the year of thy goodness [n: (Deut. VII)]*.

VERS. 2.-- *A crown,* etc. [n: (HIERON.)] Because by melting it down he purified it according to the law. But the Hebrews hand down (because it was unlawful for a Jewish man to take anything of gold or silver from idols, since the law [0656D] forbids idolatry) that Ethai the Hethite (who had come to David from the Philistines) snatched the crown from the head of Melchon, so that it might be lawful for a Jew to take from a man's hand what it was not lawful to take from an idol's head.

*War.* [n: (RAB.)] It is to be noted that in Paralipomenon three wars of David are chiefly read of, etc., *as far as* whence: *In God we shall do mightily,* etc. [n: (Psal. LIX)].

VERS. 5.-- *Another war.* [n: (ID.)] In the book of Kings thus: *The third was in Gob against the Philistines, in which Adeodatus the son of Saltus, an embroiderer, a Bethlehemite, slew Goliath the Gethite,* etc. [n: (II Reg. XXI)]. Gob, etc., *as far as* but the Hebrews judge Araphan the mother of the giants to be Orpha the daughter-in-law of Noemi.

## CHAPTER XXI.

[0657A]

VERS. 5.-- *And there was found,* etc. [n: (RAB.)] In the book of Kings thus. That there were found of Israel eighty thousand valiant men and of Juda fifty thousand fighting men. [var: Vulg. 2 Reg. 24:9 *octingenta millia virorum fortium … quingenta millia pugnatorum*, "eight hundred thousand … five hundred thousand"] But the Hebrews assert that this number was found by Joab, but that the writer would not show more than is written in Samuel and in the book of Kings, in which only those who survived the slaughter are contained.

VERS. 7.-- *And he struck.* He speaks of the death which first came by reason of sin: this raged among the people, because often for the evil of the flock the life of the shepherd offends. David, lifted up with swelling, sinned by numbering the people, and the people received the punishment, because according to the merits of the peoples the hearts of the rulers are disposed. But the just [0657B] judge, by the chastisement of those very men, corrected the vice of the sinner, on whose account he had sinned. But because, growing proud by his own will, he was not free from the fault, he received the vengeance of the fault; for so that which struck the people bodily laid the ruler low with grief of heart.

*I have sinned exceedingly,* etc. In the book of Kings thus, etc., *as far as* bound to do this, David offended God.

VERS. 13.-- *And he said.* If he should choose famine, he would seem to act against others: because, having much corn, he would not suffer want along with the rest. If he should choose to be conquered by his enemies for three months, having about him the most valiant men, he would fear nothing, though the army lay under slaughter. He chose therefore a suffering common to himself and to the rest, in which the fear should be equal for all.

[0657C]VERS. 14.-- *Seventy thousand men.* [n: (RAB.)] For the heads of the people and the elders were numbered. But the Hebrews affirm that so many thousands were slain out of the whole people as the thousands by which the number written in Paralipomenon exceeds the number which is in Kings. For they say that in Paralipomenon both those who had remained and those who were slain were numbered: but in Kings only the living.

VERS. 18.-- *And that he should build an altar to the Lord God in the floor of Ornam the Jebusite.* [n: (RAB.)] Well, when David wished to appease the Lord, is he bidden to build an altar in the ark of Areuna or Ornam, because God is not appeased by man unless in the ark of the heart, through the light of right faith and of true love, he set up for him an altar of humility, in which he may offer [0657D] the sacrifice of praise.

VERS. 25.-- *David therefore gave to Ornam for the place six hundred sicles of gold of most just weight, and built there an altar to the Lord,* etc. In Kings thus, etc., *as far as* which afterward Solomon built, and its courts.

## CHAPTER XXII.

VERS. 2.-- *That they should be gathered together.* [n: (RAB.)] Out of the Church Christ chose the craftsmen of his house, who should hew and polish the rude manners of men, that in the spiritual building they might come together to one another through the diverse joinings of faith and of charity. Whence: *For this cause have I hewed by the prophets, and I have slain them by the words of my mouth [n: (Osee VI)]*

[0658A]VERS. 3.-- *Iron.* He ordered the firmness of faith by sacred teachings, that they who enter into the Church might be pierced through with the goads of fear, and so be knit to one another through the faith of love and of fellowship. Whence: *Pierce thou my flesh with thy fear [n: (Psal. CXVIII)]*. And elsewhere: *Jerusalem, which is built as a city, whose participation thereof,* etc. [n: (Ibid. CXXII)].

*Of brass.* The sounding lessons and spiritual songs which the holy Fathers prepared for the instruction of the Church for Christ the true peaceable one.

VERS. 4.-- *Timber also.* Men renowned for virtues, whom they trained up for an example or inserted in their writings.

*The Sidonians and Tyrians.* Because through the preachers, who were chosen out of the gentiles, such men came to the knowledge of the Church.

[0658B]VERS. 5.-- *He is a little child and delicate.* In the time of the Old Testament the knowledge of the incarnation of Christ was obscure: small also was the number of the faithful, who are the members of Christ.

*He prepared the charges.* Moses prepared the charges of the house of the Lord, saying: *O Israel, what doth the Lord thy God ask of thee? but that thou fear the Lord thy God, that thou walk in his ways,* etc., and other like things. [var: Vulg. Deut. 10:12 *Et nunc Israel, quid Dominus Deus tuus petit a te, nisi ut timeas Dominum Deum tuum, et ambules in viis ejus*, "And now, Israel … and that thou walk in his ways"]

VERS. 8.-- *Much.* It signifies that the Jews, because of the carnal observance of the law and their bloody works, could not prepare a spiritual building for the Lord; or because they had hands polluted with the blood of Christ and of the prophets, whence: *Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent to thee* [0658C] [n: (Matth. XXIII)].

VERS. 14.-- *A hundred thousand talents of gold, and a thousand thousand talents of silver.* [n: (RAB.)] The Fathers of the Old Testament inserted in their writings depth of meaning and comeliness of speech.

*Of talents.* The talent surpasses the other weights: and it signifies both the greatness and the perfection of the thing.

VERS. 15.-- *Workmen, stonecutters, and masons,* etc. [n: (RAB.)] The preachers, who are called stonecutters, masons, and workers in wood, and by many other names, because according to the quality of the hearers the teaching of the preachers is shaped. For the wise are to be taught in one way, the unwise in another, the proud in one way, the humble in another.

VERS. 17.-- *David also commanded all the princes [0658D] of Israel that they should help Solomon,* etc. It signifies that the law and the prophets teach with firm authority, where they who bear rule in the Church by holiness and virtue may help the true Solomon in his building, by teaching, that is, and by working; whence: *Adore ye the Lord in his holy court [n: (Psal. XVIII)]*.

*A sanctuary to the Lord God, that the ark of the covenant of the Lord may be brought in, and the vessels consecrated to the Lord into the house which is built,* etc.-- *The soul of the just is the seat of wisdom [n: (Sap. VII)]*. In this house the ark rests, that is, the faith of the incarnation of Christ.

## CHAPTER XXIII.

VERS. 1.-- *David therefore,* etc. After the completion [0659A] of the Old Testament there followed the incarnation of the Saviour, of whose kingdom there shall be no end, whence: *When the fulness of time came, God sent his Son [n: (Gal. IV)]*.

*And they were numbered.* They who discharge the ministry of the Lord ought to keep the faith of the holy Trinity and the fulfilling of the commandments. Whence: *There were found thirty-eight thousand men.* For whosoever with sound faith and right work serves God unto the end, shall come both to the grace of the resurrection and to the eternal beatitude which are signified in the octonary.

*Twenty-four.* Because the true ministers of light ought to be instant, and not to turn aside from the way of justice. For in twenty-four hours the whole world is lighted through its circuit, and the shadow of darkness is driven away. Whence the seventy-two disciples sent to preach, because [0659B] the faith of the holy Trinity with the works of light suffices unto justice: for thrice twenty and four times three make seventy-two, by which number the diversity of tongues and the series of the books of either Testament is comprehended.

*Of the overseers.* Because no one ought to desire the dignity of this order, save he who is zealous for perfection and for teaching. For by the senary number the world was made, and man was created on the sixth day, on which he was also redeemed.

[n: (RAB.)] Because the law and the prophets, etc., *as far as* and let him patiently bear all things, bitter and angry at his own sins.

VERS. 25.-- *For David said: The Lord God hath given rest,* etc. [n: (ID.)] While the children of Israel were in the desert, etc., *as far as* but the Gospel stable and [0659C] fixed.

VERS. 28.-- *And they shall be under the hand of the sons of Aaron, for the service of the house,* etc. That the lesser may learn to obey the greater, and the greater, helped by the lesser, may be able the more worthily to fulfil their office: as is done in the Church today.

*In the chambers and in the place of purification.* Bedchambers or cells in which the Levites and priests dwell. These also, the ministers of the true temple, ought diligently to watch the entrance, to let in the worthy, but to drive back the unworthy.

VERS. 29.-- *For the seething fine flour, and for the parching,* etc. The ears, namely, of the firstfruits, which were parched and whose grains were eaten, which they commonly call grancas; in certain codices it is read: *For the seething fine flour.* In others *for the seething,* only: but [0659D] in the Hebrew it is read, *for the roasting.* [var: Vulg. 1 Par. 23:29 *et ad similae sacrificium … et ad torrendum*, "and for the sacrifice of fine flour … and for the roasting"]

## CHAPTER XXIV.

VERS. 2.-- *And executed the priestly office.* [n: (RAB.)] It is possible through Eleazar the elder son of Aaron, etc., *as far as* because the children of the desolate are many more than of her that hath a husband.

VERS. 4.-- *By families sixteen.* The octonary is doubled. In the law carnal circumcision is celebrated on the eighth day, but in the Gospel the circumcision of hearts in the present, and of bodies in the future.

VERS. 6.-- *And he described.* [n: (RAB.)] The order of preachers, etc., *as far as* and is deservedly reckoned by the name of justice.

[0660A]VERS. 7.-- *Now the lot came out.* If any think that God is to be consulted by lots in necessity after the example of the apostles, let them see that the apostles did this when the number of the brethren had been gathered, and had first poured forth prayers to God.

*The first Joiarib, the second,* etc. David distributed the Levitical tribe and the priestly order into twenty-four lots, showing that the Church fully has the priestly and the royal dignity and perfectly keeps the teaching both of the law and of the Gospel, or the perfection of work, which is commended in the senary, and the brightness of evangelical preaching, which is figured in the quaternary. For four times six make twenty-four.

## CHAPTER XXV.

VERS. 1.-- *David therefore and the chief officers of the army set apart for the ministry,* etc. [n: (RAB.)] Because the true [0660B] David our king and Lord, etc., *as far as* and overleaps all covetousness of earthly things, he worthily pays his praises

VERS. 7.-- *All the teachers.* These are they who today expound the canons of the divine books with an evangelical understanding, for four times seventy-two make two hundred and eighty. [cj: *ducenta octoginta*; read *ducenta octoginta octo*, "two hundred and eighty-eight" — four times seventy-two, and the reading of 1 Par. 25:7] But that the books of the Old and the New Testament are seventy-two is not to be doubted. Whence whosoever discharges a divine office, being intent upon the four principal virtues, let him apply himself to evangelical teaching, and according to its rule let him aim to shape whatsoever he shall have learned or taught.

## CHAPTER XXVI.

VERS. 2.-- *Of Meselemia.* [n: (RAB.)] Who is interpreted [0660C] *the Lord rendering,* and signifies the order of the apostles and of the first teachers, to whom the eastern gate, that is, the primitive Church, is entrusted, to whom the promises of the ancient Fathers were rendered.

*Of Zacharias.* Who is interpreted the memory of the Lord, and signifies the teachers of the gentiles, because they were ordained to preach by the first preachers. Whence *while the apostles were praying and fasting, the Holy Ghost said: Separate me both Paul and Barnabas [n: (Act. III)]*. [var: Vulg. Act. 13:2 *Ministrantibus autem illis Domino, et jejunantibus, dixit illis Spiritus Sanctus : Segregate mihi Saulum et Barnabam*, "And as they were ministering to the Lord and fasting, the Holy Ghost said to them: Separate me Saul and Barnabas"]

VERS. 4.-- *Obededom.* Red: they who were begotten in servitude, and, drenched with the redness of the blood of Christ, held their guilt in the open; rightly are they brought back to their former grade through the condescension of the masters, whence Paul: *I made myself the servant of all, that I might gain all [n: (I Cor. IX)]*. [var: Vulg. 1 Cor. 9:19 *omnium me servum feci, ut plures lucrifacerem*, "that I might gain the more"]

[0660D]VERS. 15.-- *To the south.* [n: (RAB.)] The southern gate signifies the Jewish people, enlightened by the law and the prophets, near to the receiving of the warmth of faith and of the light of wisdom.

VERS. 16.-- *To the west, near the gate,* etc. By the western region the end of the world is signified, in which shall be the persecution of Antichrist: and *iniquity shall abound, and the charity of many shall grow cold [n: (Matth. XXIV)]*. [var: Vulg. Matth. 24:12 *Et quoniam abundavit iniquitas, refrigescet caritas multorum*, "And because iniquity hath abounded, the charity of many shall grow cold" — the first verb perfect, not future] The doorkeepers of this gate are the teachers of that time, who strengthen the Church by teaching and by exhorting: whence Sephim is interpreted humble or of the plain, and Hosa divining. For the Church shall be humbled in the persecution, and in the field of wantonness shall be dissolute. But raised up in the action of the perfect, which is foresignified by divine [0661A] words, whence: *The words are shut up until the appointed time [n: (Dan. XII)]*.

VERS. 17.-- *Six Levites, and to the north four a day,* etc. The senary signifies the good work of the ministries of God, the quaternary the evangelical teaching and the fulness of the principal virtues.

*Two and two.* He says that the doorkeepers are two and two in the little cells and in the way, because whether in the cells of their heart they bear their own care, or in the way expound outwardly the word of God, they should altogether keep the two precepts of charity and the rule of either Testament.

VERS. 24.-- *The sons of Moses,* etc. Who were chiefly honoured by David according to Josephus, and had been set over the treasures, signifies the teachers from among the Jews, to whom the adornment of the Church, that is, the beauty [0661B] of the soul, is entrusted.

VERS. 25.-- *His brethren also, Eliezer.* He shows that the gifts of the princes are the treasures of the saints, for the things which they offered to the enemies, they gave into the furnishing of the temple. For whosoever, labouring well, acquires anything of virtue or of good work, let him ascribe the good to God, not to himself. Whence: *Not to us, O Lord, not to us, but to thy name give glory [n: (Psal. CXIII)]*.

VERS. 29.-- *And over the Isaarites was Chonenias,* etc. These are they who in the Church humbly and obediently receive with devout mind the things which they hear from their masters, and they who cannot with the tongue, show the teaching of the virtues by doing.

VERS. 30.-- *To Israel beyond the Jordan westward,* etc. The Israelites who beyond the Jordan [0661C] received a possession signify those who, content with a middle state, do not seek the citadel of virtues by passing over the turbulence of this world, but yet do not neglect to exercise the commandments of God in work. But because no one does these things save by the gift of God, he is said to be set over them, Asabias, that is *the Lord doing,* so that they may say with the prophet: *All our works thou hast wrought in us [n: (Psal. XXVI)]*. [var: Vulg. Isa. 26:12 *omnia enim opera nostra operatus es nobis*, "for all our works thou hast wrought for us" — and the words are Isaias', not the psalm's]

VERS. 31.-- *And the prince of the Hebronites was Jeria, according to their families and kindreds.* In Hebrun David began to reign, which signifies those who, having lived well, make a beginning, and prepare a kingdom for David in his own life. Over the Hebronites Jerias, fearing the Lord, is prince, because *the fear of the Lord is the beginning of wisdom [n: (Psal. CX)]*. But Hebron is interpreted a marriage: *for he that [0661D] feareth, advanceth that he may love, and cast fear out of doors [n: (I Joan. IV)]*.

## CHAPTER XXVII.

VERS. 24.-- *It was not put in the records.* [n: (RAB.)] Because, wrath supervening, the number was disturbed, nor were they distributed into the ministries according to it.

VERS. 25.-- *Over the treasures,* etc. [n: (ID.)] The treasure of Christ is knowledge, the wisdom of virtue, out of these he honours those who serve him. Over these is set Azmoth, who is interpreted strong in death, for the teaching of a man is discerned through patience; whence: *Better is the patient man than the valiant [n: (Prov. XVI)]*. Azmoth also the son of Adiel, who is interpreted my father God. For whatsoever of virtues the saints have, they ascribe to God.

[0662A] *And of these treasures.* For he is deservedly set over the treasures of the true Solomon in the cities, villages, and towers, who by faith and by work sets forth the dignity of the name of Jonathan and of his father Ozias. For Jonathan is the house of God, and Ozias the fortitude of the Lord. For he who by the gift of God receives the light of knowledge, and bravely keeps in work the rightness of faith, not undeservedly receives the care of the churches of God.

VERS. 26.-- *Ezri the son of Chelub.* Ezri, helped by the Lord; Semeias, hearing the Lord; Zabdias, fruit vehement or abounding. For he who hears the commandments of the Lord, helped by the aid of his mercy, gathers an abundant fruit of good work unto life eternal.

VERS. 28.-- *The oliveyards and the figyards, which were in the plains,* etc. In these are olives and figs, and they signify [0662B] the assemblies of the saints, who have the oil of mercy in the breast, and the sweetness of meekness in mortality. Which virtues are in the plains, which are in the open and at hand for all, and seek for their hearers not the accepting of persons, but the rightness of good will.

*Balanam the Gederite.* Balanam, who is interpreted having grace, is set over the oliveyards and the figyards. For out of the grace of God is given the abundance of good works. But Joas, who is interpreted hoping or the strength of the Lord, keeps the storehouses of oil, because no one comes to the reward save he who through strength of mind stretches by the confidence of hope toward the heavenly kingdom.

VERS. 29.-- *Saphat.* Who is interpreted *I have judged,* the son of Abdi, that is, of the father of grace, signifies the apostles [0662C] set over the other teachers by the choice of the Lord, to whom it is said: *You also shall sit upon twelve seats, judging the twelve tribes of Israel [n: (Matth. XIX)]*.

VERS. 30.-- *And over the camels Ubil the Ismaelite, and over the asses Jadias.* These animals are misshapen and unclean, and they signify the gentiles distorted by sin and unclean with lust, but coming into the kingdom of our David they have as masters Ubil and Jadias, who, despising philosophy and the empty deceit of the world, chose the simplicity of the Gospel, as humble and despised, whence: *If any man among you seem to be wise, let him become a fool [n: (I Cor. III)]*.

VERS. 32.-- *Jonathan.* [n: (RAB.)] When Jonathan was, etc., *as far as* whence: *Upon whom shall my spirit rest, but upon the humble and quiet, and him that trembleth at [0662D] my words?* [var: Vulg. Isa. 66:2 *ad quem autem respiciam, nisi ad pauperculum, et contritum spiritu, et trementem sermones meos?*, "but to whom shall I have respect, but to the poor little one, and the contrite of spirit, and him that trembleth at my words?"]

*Achitophel [n: (II Reg. XVI)]*. Who afterwards, depraved by covetousness, treated with Absalon of the slaying of David, and is interpreted my brother falling, or rushing in, or treating. This is Judas Scarioth, who among the apostles was familiar with the Lord, but afterwards, corrupted by avarice, by treating with the Jews of his death, earned the ruin of everlasting death, who also, according to the book of Kings, hanged himself with a halter. By Achitophel also the Jews can be signified, who by the prerogative of the Fathers were once most dear, and by the converse of God most renowned: but afterwards, making a counsel of death against Christ, were destroyed by the Romans in their own house, as Achitophel was, that is, in Jerusalem.

[0663A]VERS. 33.-- *Chusai.* That is, an Ethiopian and faithful to David, betokens in all things the gentiles, of whom it is said: *A people which I knew not hath served me, at the hearing of the ear it hath obeyed me [n: (Psal. XVII)]*.

VERS. 34.-- *After Achitophel was Joiada.* Judas prevaricating, the twelfth place did not remain empty: but there succeeded Matthias, knowing the grace of God, humble and faithful: who kept humbly the grace which he received by the gift of God. For Joiada is interpreted knowing or acknowledging; Banaias, the builder of the Lord. For him whom the grace of God chose unto an apostle, the acknowledging of sound faith made firm in that very dignity. Abiathar, who for a time is among the counsellors of David, but in the election turned aside from the Lord with Joab against Solomon, signifies those who, corrupted by covetousness, do not keep the grade of their dignity, [0663B] which they received from the Lord. For these, if they will not have remained in the prison of penance according to the fear of Achitophel, are to be punished for ever by the true Solomon.

*Joab.* That is, enemy, betokens those from whose person it is said: *I was directed unto all thy commandments, I have hated every way of iniquity [n: (Psal. CXVIII)]*, to whom it is said elsewhere: *Be ye perfect, as your heavenly Father is perfect [n: (Matth. V)]*. For Joab is interpreted the same father.

## CHAPTER XXVIII.

VERS. 1.-- *With the eunuchs and all the mighty and most valiant men in the army at Jerusalem.* [n: (RAB.)] The law forbids the Israelites to be cut, and foreigners are not wont to be admitted to the secrets of counsel. But they hand down that in this place [0663C] those are called eunuchs who, being strangers to the actions of the world, were free for prayer and for reading: and had wives not for the cause of lust, but for the receiving of offspring: whom Josephus calls Essenes.

VERS. 11.-- *And David gave.* David the Psalmist, and the other Fathers of the Old Testament, designated by figures and by riddles all the things which the true peaceable one was to do in the Church: how all nations had through the faith of baptism an entrance into the Church, what the state of the Church should be in time to come, what the perfection of the saints and the reward in the heavenly kingdom to be rendered to each according to his merits, through the diverse cells and chambers, because in the kingdom of God there are many mansions.

VERS. 17.-- *And little lions.* [n: (RAB.)] Neither in Exodus in the construction of the tabernacle, etc., *as far as* we have touched upon.

[0663D] [n: (ID.)] The Hebrews hand down that the pattern of the temple and of the vessels [0664A] shown to Moses on the mount came to Jesus, then to the judges and to Heli and to Samuel and to David, at last to Solomon. Or, the hand of the Lord is the Son, by whose gift David and the other saints received whatsoever they brought forth concerning the structure of the holy Church.

## CHAPTER XXIX.

VERS. 6.-- *They promised therefore,* etc. [n: (RAB.)] He who shall have learned to rule well himself and others, etc., *as far as* he builds upon it wood, hay, stubble, he shall suffer loss.

VERS. 10.-- *And he blessed the Lord,* etc. Because the congregation of the faithful, admonished by the writings of the prophets, and stirred up by the sayings and examples of the holy Fathers, should sing praises and hymns to God, offering up the victims of pious confession and the [0664B] fruitful works of holy conversation.

VERS. 22.-- *And they ate and drank before,* etc. [n: (RAB.)] This is the joy of the saints and their intent, that by the works of virtues they may guard themselves from the hunger to come, and may feast, and exult in the sight of God.

*They anointed Solomon the son a second time,* etc. Because Christ is celebrated by all the faithful, with sound faith and pious confession, in the royal and at once the pontifical dignity. Solomon is interpreted peaceable, Sadoc just. But Christ is our peace, who made both one, he is the just Lord and loveth justice: *the Judge of the living and of the dead [n: (Ephes. II)]*, him every faithful man anoints first as king and priest, when in the profession of baptism he confesses the true king and priest. And he anoints a second time when by teaching and by working [0664C] he preaches the same to others, whence: *Thy name is as oil poured out [n: (Cant. I)]*.

VERS. 28.-- *And he died in a good old age, and full of days and riches and glory,* etc. It signifies that he ended the present life with abundance of virtues and with works of light, worthy of the rest to come and of the glory of the heavenly kingdom. Abraham likewise died in a good old age and of a perfect age and full of days. Isaac was gathered to his people full of days. Joseph died in a good old age, the hundred and ten years of his life being completed, and was embalmed with spices. Moses died at a hundred and twenty years, whose eye was not dim, nor were his teeth moved. *But bloody and deceitful men shall not live out half of [0664D] their days [n: (Psal. LIV)]*. *Who seem to themselves to lead their days in good things, and in a moment go down to hell [n: (Job XXI)]*. [var: Vulg. Job 21:13 *Ducunt in bonis dies suos, et in puncto ad inferna descendunt*, "They spend their days in wealth, and in a moment they go down to hell" — without *qui sibi videntur*]

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