Questions on Kings and Chronicles 5.1–5.3
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.1PG 80 80:801
Τῆς βίβλου τῶν Παραλειπομένων τὴν ὑπόθεσιν ἡ προσηγορία δηλοῖ. Ὅσα γὰρ παρέλιπεν ὁ τὰς Βασιλείας συγγεγραφὼς, ταῦτα συντέθεικεν ὁ τόνδε τὸν πόνον ἀναδεξάμενος, ἐκ πολλῶν αὐτὰ προφητικῶν βιβλίων συναγαγών. Πολλὰ δὲ καὶ τῶν ἐκεῖ συγγεγραμμένων τούτοις συνήρμοσεν, ἵνα φυλάξῃ τῆς ἱστορίας τὴν ἁρμονίαν· ῎Ανωθεν δὲ ἀπὸ τῆς γενεαλογίας ἤρξατο, ἵνα δείξῃ συντόμως, ὡς ἐξ ἑνὸς ἀνθρώπου πάντα τὰ φῦλα τῶν ἀνθρώπων ἑβλάστησεν. Ἐπειδὴ δὲ μόνης τῆς Ἰούδα βασιλείας ποιεῖ τὴν μνήμην, διδάσκει τίνες αἱ τούτων πόλεις καὶ κῶμαι, καὶ ἐκ τίνων τὰς προσηγορίας ἐσχήκασιν. Ἐντεῦθεν μανθάνομεν ὡς Νάθαν, ἐξ οὗ τὸν Σωτῆρα καὶ Κύριον ἡμῶν ἐγενεαλόγησεν ὁ Λουκᾶς ὁ θαυμάσιος, καὶ τοῦ Δαβὶδ ἦν υἱὸς, καὶ τοῦ Σολομῶντος ὁμομήτριος ἀδελφός. Οὗτοι γὰρ, φησὶ, τῷ Δαβὶδ ἔτέχθησαν ἐν Ἱερουσαλήμ, Σαμαὰ, καὶ Σωβάβ, καὶ Νάθαν, καὶ Σολομών, υἱοὶ τέσσαρες τῆς Βηρσαβεὲ θυγατρὸς Ἠλᾶς. Καὶ τὸν Ῥηχὰβ δὲ, τὸν πολλαχοῦ τῆς Γραφῆς ἐπαινούμενον, αὕτη δείκνυσιν ἡ βίβλος ἐκ τῆς Ἰούδα ὄντα φυλῆς. Διδάσκει δὲ σαφέστερον τὴν αἰτίαν, δι᾽ ἣν ὁ μὲν Ῥουβεὶμ τῶν πρωτοτοκίων ἐξέπεσεν, ὁ δὲ Ἰωσὴφ τούτων τετύχηκεν, ἡ δὲ Ἰούδα φυλὴ τιμῆς ἀπήλαυσε πλείονος. Υἱοὶ γὰρ, φησὶ, Ῥουβεὶμ πρωτοτόκου Ἰσραὴλ, ὅτι αὐτὸς ὁ πρωτότοκος. Ἐν δὲ τῷ βεβηλῶσαι τὴν στρωμνὴν τοῦ πατρὸς αὐτοῦ, ἔδωκε τὰ πρωτοτόκια αὐτοῦ τοῖς υἱοῖς Ἰωσὴφ, καὶ οὐκ ἐγενεαλογήθη εἰς πρωτοτόκια ὁ Ῥουβείμ, ὅτι Ἰούδας δυνατὸς ἰσχύει ἐν τοῖς ἀδελφοῖς αὐτοῦ, καὶ εἰς ἡγούμενον ἐξ αὐτοῦ, καὶ τὰ πρωτοτόκια τῷ Ἰωσήφ. Δηλοῖ δὲ ὁ λόγος, ὡς τὰ μὲν πρεσβεῖα τῶν πρωτοτοκίων ὁ Ἰωσὴφ ἐκομίσατο, τὴν δὲ ἡγεμονίαν Ἰούδας ἐδέξατο διὰ τὸν ἐξ αὐτοῦ κατὰ σάρκα βλαστήσαντα Κύριον. Τοῦτο γὰρ αἰνίττεται τὸ εἰς ἡγούμενον ἐξ αὐτοῦ. Οὐ γὰρ μόνους τοὺς ἐξ αὐτοῦ βασιλέας ὁ λόγος δηλοῖ, ἀλλὰ καὶ τὸν αἰώνιον βασιλέα, ὃς οὔτε ἀρχὴν ἔσχεν ἡμερῶν, οὐδὲ τέλος λήψεται. Διδάσκει δὲ, ὅπως καὶ αἱ πέραν τοῦ Ἰορδάνου φυλαὶ, ἡ τοῦ ῾Ῥουβεὶμ, καὶ ἡ τοῦ Γὰδ, καὶ τὸ ἥμισυ τῆς Μανασσήτιδος φυλῆς, συνεπλάκησαν τοῖς ᾿Αγαρηνοῖς, καὶ τοῖς Ἰτουραίοις καὶ Ναφισαίοις, καὶ τοῖς ἄλλοις τοῖς μετὰ τούτων παρατασσομένοις, καὶ ὡς μάχης καρτερᾶς γενομένης κατακράτος ἐνίκησαν, καὶ τοὺς ᾿Αγαρηνοὺς ἐξήλασαν. Λέγει δὲ καὶ τὴν αἰτίαν τῆς νίκης, Ὅτι τῷ Θεῷ, φησὶν, ἐβόησαν ἐν τῷ πολέμῳ, καὶ ἐπήκουσεν αὐτῶν, ὅτι ἐπεποίθεισαν ἐπ᾿ αὐτῷ. Συνέγραψε δὲ καὶ τῆς λείας τὸν ἀριθμόν Πεντήκοντα γὰρ, φησὶ, χιλιάδας καμήλων ἔλαβον, καὶ προβάτων διακοσίας καὶ πεντήκοντα χιλιάδας, καὶ ὄνους δισχιλίους, καὶ ψυχὰς ἀνθρώπων ἑκατὸν χιλιάδας. Τραυματίαι γὰρ πολλοὶ ἦσαν, ὅτι παρὰ Θεοῦ ἦν ὁ πόλεμος, καὶ κατώκισαν ἀντ᾿ αὐτῶν ἕως τῆς ἀποικίας. Γενεαλογεῖ δὲ καὶ τοὺς ἱερέας, καὶ τοὺς Λευίτας· καὶ λέγει τὸν Σαδοὺκ, τὸν ἐπὶ τοῦ Δαβὶδ ἀρχιερατεύσαντα, ἑνδέκατον ἀπὸ Ἀαρὼν γεγενῆσθαι· ᾿Αζαρίαν δὲ, ὃς ἔκγονος ἦν τοῦ Σαδοὺκ, πρῶτον ἐν τῷ ναῷ οἰκοδομηθέντι ὑπὸ τοῦ Σολομῶντος ἱερατεῦσαι. Ἐκ τούτων ἦν καὶ Ἰωσεδέκ, ὃς δορυάλωτος εἰς Βαβυλῶνα μετὰ τῶν ἄλλων ἀπήχθη. Τούτου υἱὸς ἦν Ἰησοῦς ὁ ἱερεὺς ὁ μέγας, ὃς σὺν τῷ Ζοροβάβελ τὴν αἰχμαλωσίαν ἐπανήγαγε, καὶ τὸν θεῖον ναὸν ᾠκοδόμησεν. Ἐντεῦθεν μανθάνομεν, ὡς Κορὲ ὁ κατὰ Μωσῆ τοῦ μεγάλου τὴν στάσιν ἐγείρας, τοῦ Σισαὰρ ἦν ἔκγονος· ὃς τοῦ μὲν Καὰθ ἦν υἱὸς, ἀδελφὸς δὲ Ἀμρὰμ τοῦ πατρὸς ᾿Ααρὼν καὶ Μωσῆ· τοιγάρτοι ἀνεψιδοῦς ἦν τοῦ νομοθέτου. ᾿Αλλ' οὗτος μὲν ἐν τῇ ἐρήμῳ δίκας εἰσεπράχθη τῆς τυραννίδος οἱ δὲ υἱοὶ τῆς τιμωρίας οὐκ ἐκοινώνησαν τῷ γεννήτορι. Αὐτίκα γοῦν Σαμουὴλ ὁ μέγας ἐκ τούτου κατάγει τὸ γένος. Καὶ Αἰμὰν δὲ ὁ ψαλτῳδὸς ἔκγονος ἦν Σαμουὴλ τοῦ προφήτου· υἱὸς γὰρ ἦν Ἰωὴλ τοῦ υἱοῦ Σαμουήλ. Ὁ δὲ Ασάφ, εἷς δὲ καὶ οὗτος τῶν ψαλτῳδῶν, ἐκ τοῦ Γερσών κατῆγε τὸ γένος, ὃς υἱὸς μὲν ἦν τοῦ Λευΐ, ἀδελφὸς δὲ τοῦ Καάθ. Ὁ δὲ Λίθὰμ, καὶ οὗτος δὲ τῶν ἀδόντων ἐτύγχανεν ὢν, πρόγονον εἶχε τὸν Μεραρί, τὸν τρίτον υἱὸν τοῦ Λευί. Διδάσκει δὲ καὶ τῶν ἱερέων, καὶ τῶν Λευϊτῶν τὸ διάφορον. Λέγει γὰρ τοὺς Λευΐτας δεδόσθαι εἰς πᾶσαν δουλείαν τῆς σκηνῆς οἴκου τοῦ Θεοῦ. Καὶ ᾿Ααρών, φησὶ, καὶ οἱ υἱοὶ αὐτοῦ, θυμιῶντες ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων, καὶ ἐπὶ τὸ θυσιαστήριον τοῦ θυμιάματος, καὶ εἰς πάντα τὰ ἔργα τοῦ Ἁγίου τῶν ἁγίων, καὶ τοῦ ἐξιλάσκεσθαι περὶ τοῦ Ἰσραὴλ, κατὰ πάντα ὅσα ἐνετείλατο Μωσῆς ὁ δοῦλος τοῦ Θεοῦ. Δοκεῖ δὲ καὶ αὕτη ἡ βίβλος μετὰ τὴν ἐπάνοδον συγγραφῆναι τὴν ἀπὸ Βαβυλῶνος. Μέμνηται γὰρ καὶ τῆς αἰχμαλωσίας, καὶ ταύτης τὴν αἰτίαν διδάσκει. Πᾶς γὰρ, φησὶν, Ἰσραὴλ ἐγενεαλογήθησαν, καὶ ἰδού εἰσι γεγραμμένοι ἐπὶ βιβλίου ἡμερῶν βασιλέων Ἰσραὴλ καὶ Ἰούδα, καὶ ἀπῳκίσθησαν εἰς Βαβυλῶνα διὰ τὴν ἀσυνθεσίαν αὐτῶν, ἣν ἠδίκησαν· καὶ οἱ κατοικοῦντες πρότερον ἐν ταῖς κατασχέσεσιν αὐτῶν, καὶ ἐν ταῖς πόλεσιν αὐτῶν Ἰσραὴλ, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, καὶ οἱ Ναθιναῖοι. Ταῦτα δὲ δηλοῖ μεταγενεστέραν εἶναι τῆς αἰχμαλωσίας τὴν συγγραφήν. Οὐδεὶς γὰρ ἱστορίαν συγγράφων τὰ μεταγενέστερα λέγει, ἀλλ᾿ ἢ τὰ πρότερα, ἢ τὰ ἐπ᾿ αὐτοῦ γεγενημένα. Προφητῶν γὰρ ἴδιον τὸ προλέγειν τὰ μέλλοντα. Ἔφη δὲ, ὅτι σὺν αὐτοῖς ἠχμαλωτεύθησαν καὶ οἱ πρὸ αὐτῶν τὴν γῆν ἐκείνην κατεσχηκότες. Πολλοὶ γὰρ καὶ Χαναναῖοι, καὶ Χετθαῖοι, καὶ Ἰεβουσαῖοι συνῴκουν αὐτοῖς, καὶ τῆς συμφορᾶς ἐκοινώνησαν. Σὺν τῷ Ἰσραὴλ δὲ καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται ἀπήχθησαν δορυάλωτοι. Ναθιναίους δὲ οἶμαι καλεῖσθαι τοὺς ἱεροδούλους ὀνομαζομένους. Πολλοὶ γὰρ ἑαυτοὺς ἀφιέρουν εἰς τὰς τῶν ἱερέων καὶ Λευϊτῶν ὑπουργίας. Ἐχρῆν γὰρ καὶ τοὺς ἐκ τῶν ἄλλων φυλῶν, καὶ ὑδροφορεῖν, καὶ ξυλοκοπεῖν, καὶ τἄλλα ὅσα τοιαῦτα ἐργάζεσθαι. Εἰ γὰρ τοὺς Γαβαωνίτας, ἀλλοφύλους ὄντας, Ἰησοῦς ὁ πανεύφημος ἐκέλευσεν ὑδροφόρους εἶναι τῆς σκηνῆς, καὶ ξυλοκόπους, πολλῷ μᾶλλον Ἰσραηλίταις ἡ τοιαύτη πρόσφορος ἦν λειτουργία. Εὗρον δὲ καὶ ἐν τῇ τῶν Ἑβραϊκῶν ὀνομάτων ἑρμηνείᾳ τοῦτο δηλοῦν τὸ ὄνομα δόσιν Ἰαὼ, τουτέστι, τοῦ ὄντος Θεοῦ. Μέμνηται δὲ καὶ τῶν τῆς Ἱερουσαλήμ οἰκητόρων· καὶ λέγει τούτους εἶναι ἐκ τῶν υἱῶν Ἰούδα, καὶ Βενιαμὶν, καὶ Ἐφραὶμ, καὶ Μανασσή. Μέμνηται καὶ ἱερέων καὶ Λευϊτῶν, τῶν ἐκείνην ᾠκηκότων τὴν πόλιν. Κορηνοὺς δὲ καλεῖ τοῦ Κορὲ τοὺς ἀπογόνους. Ἐκ τούτων λέγει καὶ πυλωροὺς τῷ θείῳ γεγενῆσθαι ναῷ καὶ τὴν διάταξιν ταύτην ὑπὸ Σαμουήλ καὶ Δαβὶδ γεγονέναι. Τούτους γὰρ, φησὶν, ἠρίθμησε καὶ έστησε Σαμουήλ καὶ Δαβὶδ ὁ ὁρῶν ἐν τῇ πίστει αὐτῶν· οὗτοι καὶ οἱ υἱοὶ αὐτῶν ἐπὶ τῶν πυλῶν οἴκου Κυρίου, καὶ τοῦ οἴκου τῆς σκηνῆς, τοῦ φυλάσσειν αὐτὴν εἰς τοὺς τέσσαρας ἀνέμους. Τῆς δὲ σκηνῆς ἐμνημόνευσεν, ἐπειδὴ ὑπὸ Σαμουήλ καὶ Δαβὶδ οὐδέπω ὁ θεῖος ναὸς ᾠκοδόμητο, ἀλλ' ἐν τῇ σκηνῇ ἐπετέλουν τὰς ἱερὰς λειτουργίας. Ἡρμήνευσε δὲ καὶ τὰς ἐφημερίας. Οὐ γὰρ καθ' ἑκάστην ἡμέραν ἡμείβοντο, ἀλλὰ κατὰ ἑπτὰ ἡμερῶν ἀριθμόν. Τοῦτο γὰρ ἐπήγαγε· Καὶ οἱ ἀδελφοὶ αὐτῶν ἐν ταῖς ἐπαύλεσιν αὐτῶν ἤρχοντο εἰς τὰ ἔβδομα τῶν καιρῶν, τοῦ εἰσπορεύεσθαι κατὰ ἑπτὰ ἡμέρας ἀπὸ καιροῦ εἰς καιρὸν μετὰ τούτων. Καὶ τὰ σκεύη δὲ τῆς λειτουργίας ἕτεροι ἦσαν Λευῖται πεπιστευμένοι. Καὶ ἐξ αὐτῶν γὰρ, φησὶν, ἐπὶ τὰ σκεύη τῆς λειτουργίας· ὅτι ἐν ἀριθμῷ εἰσοίσουσι, καὶ ἐν ἀριθμῷ ἐξοίσουσιν αὐτά· καὶ ἐξ αὐτῶν καθιστάμενοι ἐπὶ τὰ σκεύη, καὶ ἐπὶ πάντα τὰ σκεύη τὰ ἅγια, καὶ ἐπὶ τῆς σεμιδάλεως, καὶ τοῦ οἴνου, καὶ τοῦ ἐλαίου, καὶ τοῦ λιβάνου, καὶ τῶν ἀρωμάτων. Τὸ μέντοι θυμίαμα οἱ ἱερεῖς κατεσκεύαζον. ᾿Απὸ γὰρ τῶν ἱερέων, φησί, μυρεψοὶ τοῦ μύρου ἐν τοῖς ἀρώμασι. Περὶ δὲ τοῦ τάφου τοῦ Σαούλ σαφέστερον ἐνταῦθα συγγέγραπται. Ἐν μὲν γὰρ τοῖς Βασιλείοις ἀνέγνωμεν, ὅτι ἔλαβον τὰ ὀστᾶ αὐτοῦ, καὶ ἔθαψαν ὑπὸ τὴν ἄρουραν ἐν Ἰαβείς· ἐνταῦθα δὲ ὑπὸ τὴν δρῦν ἐν Ἰαβείς. Καὶ τὰ περὶ τῆς ἐγγαστριμύθου σαφέστερον ἐνταῦθα δεδήλωται. ᾿Απέθανε γὰρ, φησὶ, Σαοὺλ ἐν ταῖς ἀνομίαις αὐτοῦ, αἷς ἠνόμησε Κυρίῳ, κατὰ τὸν λόγον Κυρίου, διότι οὐκ ἐφύλαξεν αὐτὸν, καὶ ὅτι ἐπηρώτησε Σαούλ ἐν τῇ ἐγγαστριμύθῳ τοῦ ἐκζητῆσαι· καὶ ἀπεκρίνατο αὐτῷ Σαμουὴλ ὁ προφήτης. Δηλοῖ δὲ ὁ λόγος, ὡς οὐχὶ γοητείαις τῆς ἐγγαστριμύθου τὸν Σαμουήλ ἀνήγαγεν· ἀλλ᾽ ὅτι μὲν ἐκεῖνος δυσσεβῶς καὶ παρανόμως δι' ἐκείνης ᾔτησε τοῦτο γενέσθαι· ὁ δὲ Θεὸς κατ' αὐτοῦ τῆς τιμωρίας τὴν ψῆφον ἐξήνεγκε. Διδάσκει δὲ ταῦτα σαφῶς, ὡς οὐ ψευδής, καθ' ἅ τινες εἶπον, ἡ γενομένη πρόῤῥησις. ᾿Απεκρίθη γὰρ αὐτῷ, φησὶ, Σαμουὴλ ὁ προφήτης. Οἶμαι δὲ οὕτως ὠνομάσθαι τὴν ὄψιν, ἐπειδὴ παρὰ τοῦ Σαμουήλ ὁ Σαούλ μαθεῖν τὸ πρακτέον ἐπόθησεν. Εἴτε δὲ ἄγγελος ἦν ὁ ὀφθεὶς, ἐν τύπῳ τοῦ Σαμουὴλ τὸ σχῆμα δεικνύων· εἴτε αὐτοῦ τοῦ Σαμουήλ ἡ ψυχὴ ἐν ταύτῃ τῇ ὄψει· ἰστέον ὡς οὐ τῇ μαγγανείᾳ τῆς ἐγγαστριμύθου τοῦτο γεγένηται· ἀλλὰ τῇ τοῦ Θεοῦ σοφίᾳ τε καὶ δυνάμει· ὃς καὶ διὰ δυσσεβούντων πολλὰ τῶν ἐσομένων πολλάκις προείρηκε διὰ τοῦ Φαραώ, τὴν εὐθηνίαν καὶ τὸν λιμόν· καὶ διὰ τοῦ Ναβουχοδονόσορ, τὰς μεγίστας βασιλείας τῆς οἰκουμένης. Ἀλλὰ γὰρ καὶ ἀποχρώντως περὶ τούτων ἐν τῇ τῶν Βασιλειῶν εἰρήκαμεν ἑρμηνείᾳ. Ἐπὶ τὰ λοιπὰ τοίνυν ἰτέον. Τὸν Δαβὶδ ἔφη κεχρίσθαι ἐν τῇ Χεβρών κατὰ τὸν λόγον Κυρίου, διὰ χειρὸς Σαμουήλ, ἐπειδὴ τῷ Σαμουὴλ ἐνετείλατο ὁ Θεὸς χρίσαι αὐτόν. Τὸ δὲ, Ἐπορεύετο Δαβίδ, πορευόμενος καὶ μεγαλυνόμενος, καὶ Κύριος παντοκράτωρ ἦν μετ' αὐτοῦ, δηλοῖ τοῦ παναγίου Πνεύματος τὴν ἀξίαν. Κύριον γὰρ παντοκράτορα τὸ πανάγιον ἐκάλεσε Πνεῦμα. Πεντάπηχυν δὲ τὸν Αἰγύπτιον ἔφη, ὂν Βανέας ἀνεῖλε. Πῶς οὖν ἔφασάν τινες μὴ γεγενῆσθαί τινας μεγάλα σώματα ἐσχηκότας; Γεδούρ δὲ τῶν ᾿Αμαληκιτῶν τὸ στίφος ὠνόμασεν· ἡ δὲ τῶν Βασιλειῶν βίβλος σύστρεμμα αὐτὸ κέκληκε. Καταλέγων δὲ τοὺς συνελθόντας εἰς τὴν Χεβρών ὁ συγγραφεὺς, ἔφη καὶ ταῦτα· Ἀπὸ τῶν υἱῶν Ἰσαὰρ, γινώσκοντες σύνεσιν εἰς τοὺς καιρούς αὐτῶν, γινώσκοντες τί ποιήσει Ἰσραὴλ εἰς τὰς ἀρχὰς αὐτοῦ, διακόσιοι, καὶ πάντες ἀδελφοὶ αὐτῶν μετ᾿ αὐτῶν. Τούτους δὲ ἐπὶ σοφίᾳ τεθαύμακεν, ὡς ἱκανοὺς καὶ δεινοὺς ἰδεῖν τὸ πρακτέον, καὶ προἰδεῖν, οὐ προφητικῶς, ἀλλὰ συνετῶς, τὰ ἐσόμενα, καὶ τὰ συμφέροντα εἰσηγήσασθαι. Τῆς κιβωτοῦ δὲ μετακομιζομένης, ὁ Ὀζὰ περιτρεπομένην ἰδὼν προσήρεισε τὴν χεῖρα· ἐκολάσθη δὲ, ὡς Λευΐτης ὢν, καὶ οὐχ ἱερεὺς, ὅτι πελάσαι ταύτῃ τετόλμηκε. Μόνων γὰρ ἦν τῶν ἱερέων τὸ ταύτην φέρειν ἐπ᾿ ὤμων. Ἐπειδὴ δὲ δείσας ὁ Δαβὶδ εἰς τὸν βασιλικὸν αὐτὴν οἶκον εἰσαγαγεῖν οὐκ ἐτόλμησεν, ἀλλ᾽ εἰς τὸν οἶκον ᾿Αβεδδαρᾶν τοῦ Χετθαίου κατέστησε· δεικνὺς ὁ Θεὸς, ὡς οὐκ οἶδεν Ἰσραηλίτου καὶ ἀλλοφύλου διαφορὰν, ἀλλ᾽ εὐσέβειαν μόνην τιμᾷ, ἐπέκλυσε παντοδαπαῖς εὐλογίαις τοῦ ἀλλοφύλου τὴν οἰκίαν. Ταύτας ὁ Δαβὶδ τὰς πηγὰς θεασάμενος, εἰς τὰ βασίλεια πάλιν τὴν κιβωτὸν μετατέθεικεν. Ἔγνω δὲ τὴν αἰτίαν τῆς τοῦ Ὁζᾶ τιμωρίας· οὗ δὴ χάριν αὐτὴν οὐ δι᾽ ἁμάξης, ἀλλὰ διὰ τῶν ἱερέων μετήνεγκεν. Ἡραν γὰρ αὐτὴν, φησὶν, ὡς ἐνετείλατο Μωσῆς ἐν λόγῳ Κυρίου Θεοῦ Ἰσραὴλ κατὰ τὴν γραφὴν ἐν ἀναφορεῦσιν ἐπ᾿ ὤμοις αὐτῶν.» Εἶτα λέγει καὶ τὰς διατάξεις τῶν ψαλτῳδῶν, καὶ τίνες μὲν ἐν κινύραις ᾖδον, τίνες δὲ ἐν νάβλαις, τίνες δὲ ἐν κυμβάλοις. Τὴν δὲ τῶν μουσικῶν ὀργάνων διαφορὰν ἐν ταῖς Βασιλείαις εἰρήκαμεν.
Tēs biblou tōn Paraleipomenōn tēn hypothesin hē prosēgoria dēloi. Hosa gar parelipen ho tas Basileias syngegraphōs, tauta syntetheiken ho tonde ton ponon anadexamenos, ek pollōn auta prophētikōn bibliōn synagagōn. Polla de kai tōn ekei syngegrammenōn toutois synērmosen, hina phylaxę̄ tēs historias tēn harmonian; ᾿Anōthen de apo tēs genealogias ērxato, hina deixę̄ syntomōs, hōs ex henos anthrōpou panta ta phyla tōn anthrōpōn heblastēsen. Epeidē de monēs tēs Iouda basileias poiei tēn mnēmēn, didaskei tines hai toutōn poleis kai kōmai, kai ek tinōn tas prosēgorias eschēkasin. Enteuthen manthanomen hōs Nathan, ex hou ton Sōtēra kai Kyrion hēmōn egenealogēsen ho Loukas ho thaumasios, kai tou Dabid ēn huios, kai tou Solomōntos homomētrios adelphos. Houtoi gar, phēsi, tǭ Dabid etechthēsan en Hierousalēm, Samaa, kai Sōbab, kai Nathan, kai Solomōn, huioi tessares tēs Bērsabee thygatros Ēlas. Kai ton Rhēchab de, ton pollachou tēs Graphēs epainoumenon, hautē deiknysin hē biblos ek tēs Iouda onta phylēs. Didaskei de saphesteron tēn aitian, di᾽ hēn ho men Rhoubeim tōn prōtotokiōn exepesen, ho de Iōsēph toutōn tetychēken, hē de Iouda phylē timēs apēlause pleionos. Huioi gar, phēsi, Rhoubeim prōtotokou Israēl, hoti autos ho prōtotokos. En de tǭ bebēlōsai tēn strōmnēn tou patros autou, edōke ta prōtotokia autou tois huiois Iōsēph, kai ouk egenealogēthē eis prōtotokia ho Rhoubeim, hoti Ioudas dynatos ischyei en tois adelphois autou, kai eis hēgoumenon ex autou, kai ta prōtotokia tǭ Iōsēph. Dēloi de ho logos, hōs ta men presbeia tōn prōtotokiōn ho Iōsēph ekomisato, tēn de hēgemonian Ioudas edexato dia ton ex autou kata sarka blastēsanta Kyrion. Touto gar ainittetai to eis hēgoumenon ex autou. Ou gar monous tous ex autou basileas ho logos dēloi, alla kai ton aiōnion basilea, hos oute archēn eschen hēmerōn, oude telos lēpsetai. Didaskei de, hopōs kai hai peran tou Iordanou phylai, hē tou ῾Rhoubeim, kai hē tou Gad, kai to hēmisy tēs Manassētidos phylēs, syneplakēsan tois ᾿Agarēnois, kai tois Itouraiois kai Naphisaiois, kai tois allois tois meta toutōn paratassomenois, kai hōs machēs karteras genomenēs katakratos enikēsan, kai tous ᾿Agarēnous exēlasan. Legei de kai tēn aitian tēs nikēs, Hoti tǭ Theǭ, phēsin, eboēsan en tǭ polemǭ, kai epēkousen autōn, hoti epepoitheisan ep᾿ autǭ. Synegrapse de kai tēs leias ton arithmon Pentēkonta gar, phēsi, chiliadas kamēlōn elabon, kai probatōn diakosias kai pentēkonta chiliadas, kai onous dischilious, kai psychas anthrōpōn hekaton chiliadas. Traumatiai gar polloi ēsan, hoti para Theou ēn ho polemos, kai katōkisan ant᾿ autōn heōs tēs apoikias. Genealogei de kai tous hiereas, kai tous Leuitas; kai legei ton Sadouk, ton epi tou Dabid archierateusanta, hendekaton apo Aarōn gegenēsthai; ᾿Azarian de, hos ekgonos ēn tou Sadouk, prōton en tǭ naǭ oikodomēthenti hypo tou Solomōntos hierateusai. Ek toutōn ēn kai Iōsedek, hos doryalōtos eis Babylōna meta tōn allōn apēchthē. Toutou huios ēn Iēsous ho hiereus ho megas, hos syn tǭ Zorobabel tēn aichmalōsian epanēgage, kai ton theion naon ǭkodomēsen. Enteuthen manthanomen, hōs Kore ho kata Mōsē tou megalou tēn stasin egeiras, tou Sisaar ēn ekgonos; hos tou men Kaath ēn huios, adelphos de Amram tou patros ᾿Aarōn kai Mōsē; toigartoi anepsidous ēn tou nomothetou. ᾿All' houtos men en tę̄ erēmǭ dikas eiseprachthē tēs tyrannidos hoi de huioi tēs timōrias ouk ekoinōnēsan tǭ gennētori. Autika goun Samouēl ho megas ek toutou katagei to genos. Kai Aiman de ho psaltǭdos ekgonos ēn Samouēl tou prophētou; huios gar ēn Iōēl tou huiou Samouēl. Ho de Asaph, heis de kai houtos tōn psaltǭdōn, ek tou Gersōn katēge to genos, hos huios men ēn tou Leuï, adelphos de tou Kaath. Ho de Litham, kai houtos de tōn adontōn etynchanen ōn, progonon eiche ton Merari, ton triton huion tou Leui. Didaskei de kai tōn hiereōn, kai tōn Leuïtōn to diaphoron. Legei gar tous Leuïtas dedosthai eis pasan douleian tēs skēnēs oikou tou Theou. Kai ᾿Aarōn, phēsi, kai hoi huioi autou, thymiōntes epi to thysiastērion tōn holokautōmatōn, kai epi to thysiastērion tou thymiamatos, kai eis panta ta erga tou Hagiou tōn hagiōn, kai tou exilaskesthai peri tou Israēl, kata panta hosa eneteilato Mōsēs ho doulos tou Theou. Dokei de kai hautē hē biblos meta tēn epanodon syngraphēnai tēn apo Babylōnos. Memnētai gar kai tēs aichmalōsias, kai tautēs tēn aitian didaskei. Pas gar, phēsin, Israēl egenealogēthēsan, kai idou eisi gegrammenoi epi bibliou hēmerōn basileōn Israēl kai Iouda, kai apǭkisthēsan eis Babylōna dia tēn asynthesian autōn, hēn ēdikēsan; kai hoi katoikountes proteron en tais kataschesesin autōn, kai en tais polesin autōn Israēl, kai hoi hiereis, kai hoi Leuitai, kai hoi Nathinaioi. Tauta de dēloi metagenesteran einai tēs aichmalōsias tēn syngraphēn. Oudeis gar historian syngraphōn ta metagenestera legei, all᾿ ē ta protera, ē ta ep᾿ autou gegenēmena. Prophētōn gar idion to prolegein ta mellonta. Ephē de, hoti syn autois ēchmalōteuthēsan kai hoi pro autōn tēn gēn ekeinēn kateschēkotes. Polloi gar kai Chananaioi, kai Chetthaioi, kai Iebousaioi synǭkoun autois, kai tēs symphoras ekoinōnēsan. Syn tǭ Israēl de kai hoi hiereis, kai hoi Leuitai apēchthēsan doryalōtoi. Nathinaious de oimai kaleisthai tous hierodoulous onomazomenous. Polloi gar heautous aphieroun eis tas tōn hiereōn kai Leuïtōn hypourgias. Echrēn gar kai tous ek tōn allōn phylōn, kai hydrophorein, kai xylokopein, kai talla hosa toiauta ergazesthai. Ei gar tous Gabaōnitas, allophylous ontas, Iēsous ho paneuphēmos ekeleusen hydrophorous einai tēs skēnēs, kai xylokopous, pollǭ mallon Israēlitais hē toiautē prosphoros ēn leitourgia. Heuron de kai en tę̄ tōn Hebraïkōn onomatōn hermēneią touto dēloun to onoma dosin Iaō, toutesti, tou ontos Theou. Memnētai de kai tōn tēs Hierousalēm oikētorōn; kai legei toutous einai ek tōn huiōn Iouda, kai Beniamin, kai Ephraim, kai Manassē. Memnētai kai hiereōn kai Leuïtōn, tōn ekeinēn ǭkēkotōn tēn polin. Korēnous de kalei tou Kore tous apogonous. Ek toutōn legei kai pylōrous tǭ theiǭ gegenēsthai naǭ kai tēn diataxin tautēn hypo Samouēl kai Dabid gegonenai. Toutous gar, phēsin, ērithmēse kai estēse Samouēl kai Dabid ho horōn en tę̄ pistei autōn; houtoi kai hoi huioi autōn epi tōn pylōn oikou Kyriou, kai tou oikou tēs skēnēs, tou phylassein autēn eis tous tessaras anemous. Tēs de skēnēs emnēmoneusen, epeidē hypo Samouēl kai Dabid oudepō ho theios naos ǭkodomēto, all' en tę̄ skēnę̄ epeteloun tas hieras leitourgias. Hērmēneuse de kai tas ephēmerias. Ou gar kath' hekastēn hēmeran hēmeibonto, alla kata hepta hēmerōn arithmon. Touto gar epēgage; Kai hoi adelphoi autōn en tais epaulesin autōn ērchonto eis ta ebdoma tōn kairōn, tou eisporeuesthai kata hepta hēmeras apo kairou eis kairon meta toutōn. Kai ta skeuē de tēs leitourgias heteroi ēsan Leuitai pepisteumenoi. Kai ex autōn gar, phēsin, epi ta skeuē tēs leitourgias; hoti en arithmǭ eisoisousi, kai en arithmǭ exoisousin auta; kai ex autōn kathistamenoi epi ta skeuē, kai epi panta ta skeuē ta hagia, kai epi tēs semidaleōs, kai tou oinou, kai tou elaiou, kai tou libanou, kai tōn arōmatōn. To mentoi thymiama hoi hiereis kateskeuazon. ᾿Apo gar tōn hiereōn, phēsi, myrepsoi tou myrou en tois arōmasi. Peri de tou taphou tou Saoul saphesteron entautha syngegraptai. En men gar tois Basileiois anegnōmen, hoti elabon ta osta autou, kai ethapsan hypo tēn arouran en Iabeis; entautha de hypo tēn dryn en Iabeis. Kai ta peri tēs engastrimythou saphesteron entautha dedēlōtai. ᾿Apethane gar, phēsi, Saoul en tais anomiais autou, hais ēnomēse Kyriǭ, kata ton logon Kyriou, dioti ouk ephylaxen auton, kai hoti epērōtēse Saoul en tę̄ engastrimythǭ tou ekzētēsai; kai apekrinato autǭ Samouēl ho prophētēs. Dēloi de ho logos, hōs ouchi goēteiais tēs engastrimythou ton Samouēl anēgagen; all᾽ hoti men ekeinos dyssebōs kai paranomōs di' ekeinēs ę̄tēse touto genesthai; ho de Theos kat' autou tēs timōrias tēn psēphon exēnenke. Didaskei de tauta saphōs, hōs ou pseudēs, kath' ha tines eipon, hē genomenē prorrhēsis. ᾿Apekrithē gar autǭ, phēsi, Samouēl ho prophētēs. Oimai de houtōs ōnomasthai tēn opsin, epeidē para tou Samouēl ho Saoul mathein to prakteon epothēsen. Eite de angelos ēn ho ophtheis, en typǭ tou Samouēl to schēma deiknyōn; eite autou tou Samouēl hē psychē en tautę̄ tę̄ opsei; isteon hōs ou tę̄ manganeią tēs engastrimythou touto gegenētai; alla tę̄ tou Theou sophią te kai dynamei; hos kai dia dyssebountōn polla tōn esomenōn pollakis proeirēke dia tou Pharaō, tēn euthēnian kai ton limon; kai dia tou Nabouchodonosor, tas megistas basileias tēs oikoumenēs. Alla gar kai apochrōntōs peri toutōn en tę̄ tōn Basileiōn eirēkamen hermēneią. Epi ta loipa toinyn iteon. Ton Dabid ephē kechristhai en tę̄ Chebrōn kata ton logon Kyriou, dia cheiros Samouēl, epeidē tǭ Samouēl eneteilato ho Theos chrisai auton. To de, Eporeueto Dabid, poreuomenos kai megalynomenos, kai Kyrios pantokratōr ēn met' autou, dēloi tou panagiou Pneumatos tēn axian. Kyrion gar pantokratora to panagion ekalese Pneuma. Pentapēchyn de ton Aigyption ephē, on Baneas aneile. Pōs oun ephasan tines mē gegenēsthai tinas megala sōmata eschēkotas? Gedour de tōn ᾿Amalēkitōn to stiphos ōnomasen; hē de tōn Basileiōn biblos systremma auto keklēke. Katalegōn de tous synelthontas eis tēn Chebrōn ho syngrapheus, ephē kai tauta; Apo tōn huiōn Isaar, ginōskontes synesin eis tous kairous autōn, ginōskontes ti poiēsei Israēl eis tas archas autou, diakosioi, kai pantes adelphoi autōn met᾿ autōn. Toutous de epi sophią tethaumaken, hōs hikanous kai deinous idein to prakteon, kai proidein, ou prophētikōs, alla synetōs, ta esomena, kai ta sympheronta eisēgēsasthai. Tēs kibōtou de metakomizomenēs, ho Oza peritrepomenēn idōn prosēreise tēn cheira; ekolasthē de, hōs Leuïtēs ōn, kai ouch hiereus, hoti pelasai tautę̄ tetolmēke. Monōn gar ēn tōn hiereōn to tautēn pherein ep᾿ ōmōn. Epeidē de deisas ho Dabid eis ton basilikon autēn oikon eisagagein ouk etolmēsen, all᾽ eis ton oikon ᾿Abeddaran tou Chetthaiou katestēse; deiknys ho Theos, hōs ouk oiden Israēlitou kai allophylou diaphoran, all᾽ eusebeian monēn timą, epeklyse pantodapais eulogiais tou allophylou tēn oikian. Tautas ho Dabid tas pēgas theasamenos, eis ta basileia palin tēn kibōton metatetheiken. Egnō de tēn aitian tēs tou Hoza timōrias; hou dē charin autēn ou di᾽ hamaxēs, alla dia tōn hiereōn metēnenken. Hēran gar autēn, phēsin, hōs eneteilato Mōsēs en logǭ Kyriou Theou Israēl kata tēn graphēn en anaphoreusin ep᾿ ōmois autōn.» Eita legei kai tas diataxeis tōn psaltǭdōn, kai tines men en kinyrais ę̄don, tines de en nablais, tines de en kymbalois. Tēn de tōn mousikōn organōn diaphoran en tais Basileiais eirēkamen.
The title of the book of Chronicles shows its subject. For what the writer of the Kingdoms left out, the one who undertook this work put together, collecting it from many prophetic books. He also fitted in many things written there, so as to preserve the harmony of the history. He began from the genealogy at the very beginning, to show briefly that all the races of human beings sprang from one man. Since he records only the kingdom of Judah, he teaches what their cities and villages were and from whom they got their names. From this we learn that Nathan, from whom the admirable Luke traced the genealogy of our Savior and Lord, was both a son of David and a full brother of Solomon. “For these,” he says, “were born to David in Jerusalem: Shimea, Shobab, Nathan and Solomon, four sons of Bathsheba the daughter of Ela.” This book also shows that Rechab, who is praised in many places of Scripture, was of the tribe of Judah. It teaches more clearly the reason why Reuben lost the birthright, Joseph obtained it, and the tribe of Judah enjoyed greater honor: “For the sons of Reuben the firstborn of Israel, for he was the firstborn; but because he defiled his father's bed, his birthright was given to the sons of Joseph, and Reuben was not enrolled in the genealogy for the birthright; for Judah was strong among his brothers, and a leader came from him, but the birthright belonged to Joseph.” The passage shows that Joseph received the privileges of the birthright, but Judah received the leadership because of the Lord who sprang from him according to the flesh. For “a leader came from him” hints at this; for the passage signifies not only the kings who came from him but also the eternal King, “who had no beginning of days and will have no end.” He also teaches how the tribes beyond the Jordan, Reuben, Gad and the half-tribe of Manasseh, fought with the Hagarenes, the Itureans, the Naphisites and the others who fought with them, and how, after a hard battle, they won by force and drove out the Hagarenes. He also states the cause of the victory: “Because they cried to God,” he says, “in the battle, and he heard them, because they trusted in him.” He also recorded the amount of the spoil: “For they took fifty thousand camels, two hundred and fifty thousand sheep, two thousand donkeys, and a hundred thousand human beings. For many fell slain, because the war was of God; and they dwelt in their place until the exile.” He also gives the genealogy of the priests and the Levites; and he says that Zadok, who was high priest in David's time, was eleventh from Aaron, and that Azariah, a descendant of Zadok, was the first to serve as priest in the temple built by Solomon. From these came Jehozadak, who was taken captive to Babylon with the others. His son was Jeshua the great priest, who with Zerubbabel brought back the captivity and built the divine temple. From this we learn that Korah, who raised the revolt against the great Moses, was a descendant of Izhar, who was a son of Kohath and brother of Amram, the father of Aaron and Moses; so he was a cousin of the lawgiver. But he paid the penalty for his usurpation in the wilderness; his sons did not share their father's punishment. Indeed the great Samuel traced his descent from him. And Heman the psalm-singer was a descendant of Samuel the prophet, for he was son of Joel the son of Samuel. Asaph, also one of the psalm-singers, traced his descent from Gershon, who was a son of Levi and brother of Kohath. Ethan, he too one of the singers, had as ancestor Merari, the third son of Levi. He also teaches the difference between the priests and the Levites. For he says that the Levites were given for all the service of the tabernacle of the house of God; “and Aaron,” he says, “and his sons offered on the altar of whole burnt offerings and on the altar of incense, for all the work of the Holy of Holies, and to make atonement for Israel, according to all that Moses the servant of God commanded.” This book too seems to have been written after the return from Babylon. For it mentions the captivity and teaches its cause: “For all Israel were enrolled by genealogies, and behold, they are written in the book of the days of the kings of Israel and Judah; and they were carried away to Babylon because of their faithlessness, in which they did wrong; and those who dwelt earlier in their possessions and in their cities, Israel, and the priests, and the Levites, and the Nethinim.” This shows that the writing is later than the captivity. For no one writing history tells of later events, but either earlier ones or those of his own time; to foretell the future is proper to prophets. He said that those who had held that land before them were also taken captive with them; for many Canaanites, Hittites and Jebusites lived among them and shared their calamity. With Israel the priests and Levites too were carried off captive. I think those called temple servants are called Nethinim. For many dedicated themselves to the service of the priests and Levites. For people of the other tribes too had to draw water, cut wood, and do other such work. If Joshua the all-praised ordered the Gibeonites, who were foreigners, to be water-carriers and wood-cutters for the tabernacle, much more was such service fitting for Israelites. I also found in the interpretation of Hebrew names that this name means “gift of Iao,” that is, of the God who is. He also mentions the inhabitants of Jerusalem, and says they were of the sons of Judah, Benjamin, Ephraim and Manasseh. He mentions too the priests and Levites who lived in that city. He calls the descendants of Korah Korahites. From these, he says, came gatekeepers of the divine temple, and this arrangement was made by Samuel and David: “For these,” he says, “Samuel and David the seer numbered and established in their trust: they and their sons were over the gates of the house of the Lord and of the house of the tabernacle, to guard it toward the four winds.” He mentioned the tabernacle because under Samuel and David the divine temple had not yet been built, but they performed the sacred services in the tabernacle. He also explained the courses: they did not change every day, but by a period of seven days. For he added, “And their brothers in their villages came for the seventh of the seasons, to come in for seven days from time to time with these.” Other Levites were entrusted with the vessels of the service: “And some of them,” he says, “were over the vessels of the service, for they brought them in by number and took them out by number; and some of them were appointed over the vessels and over all the holy vessels, and over the fine flour, the wine, the oil, the frankincense and the spices.” But the priests prepared the incense: “For some of the priests,” he says, “were perfumers of the ointment with the spices.” Saul's burial is recorded more clearly here. In the Kingdoms we read that they took his bones and buried them under the field in Jabesh; here, under the oak in Jabesh. The affair of the woman with a familiar spirit is also made clearer here: “For Saul died,” he says, “in his lawless deeds which he committed against the Lord, according to the word of the Lord, because he did not keep it, and because Saul inquired of the woman with a familiar spirit, to seek; and Samuel the prophet answered him.” The passage shows that it was not by the sorceries of the woman that Samuel was brought up, but that Saul impiously and lawlessly asked that this be done through her, and God pronounced the sentence of punishment against him. It teaches this clearly, that the prophecy given was not false, as some have said: “For Samuel the prophet answered him,” it says. I think the apparition was so named because Saul longed to learn from Samuel what to do. Whether it was an angel who appeared, showing the form in the likeness of Samuel, or the soul of Samuel himself in this apparition, one should know that this did not happen by the woman's sorcery, but by the wisdom and power of God, who has often foretold many future things even through the impious: through Pharaoh, the plenty and the famine; through Nebuchadnezzar, the greatest kingdoms of the world. But we have spoken sufficiently about these things in the interpretation of the Kingdoms. Let us go on, then, to the rest. He said that David was anointed in Hebron “according to the word of the Lord by the hand of Samuel,” since God had commanded Samuel to anoint him. “David went on, growing greater, and the Lord Almighty was with him” shows the dignity of the all-holy Spirit; for he called the all-holy Spirit Lord Almighty. He said that the Egyptian whom Benaiah killed was five cubits tall. How then could some say that there were no people with very large bodies? He called the band of the Amalekites gedour, while the book of Kingdoms called it a troop. Listing those who came together at Hebron, the writer also said this: “Of the sons of Issachar, men who had understanding of the times, knowing what Israel should do at their beginnings, two hundred, and all their brothers with them.” He admired these for wisdom, as able and skillful to see what had to be done, and to foresee the future, not prophetically but intelligently, and to propose what was expedient. When the ark was being moved, Uzzah, seeing it tilting, put out his hand to steady it; he was punished because, being a Levite and not a priest, he dared to touch it. For only the priests were to carry it on their shoulders. Since David, in fear, did not dare to bring it into the royal house, but placed it in the house of Abeddara the Hittite, God, showing that he knows no difference between Israelite and foreigner, but honors piety alone, flooded the foreigner's house with every kind of blessing. Seeing these springs of blessing, David brought the ark back to the palace. He recognized the cause of Uzzah's punishment; for this reason he brought it not on a cart but by the priests: “For they carried it,” he says, “as Moses commanded by the word of the Lord God of Israel, according to the scripture, with poles on their shoulders.” Then he tells the arrangements of the psalm-singers, and which sang with lyres, which with harps, and which with cymbals. We have spoken of the difference between the musical instruments in the Kingdoms.
Textual problem in this passage: see the notes.
1 Chr 1:1 (allusion, medium confidence) · Luke 3:31 (allusion, high confidence) · 1 Chr 3:5 (quotation, high confidence) · 1 Chr 2:55 (allusion, high confidence) · Jer 35:6 (allusion, medium confidence) · 1 Chr 5:1 (quotation, high confidence) · 1 Chr 5:2 (quotation, high confidence) · Heb 7:3 (allusion, medium confidence) · 1 Chr 5:18 (allusion, high confidence) · 1 Chr 5:19 (allusion, high confidence) · 1 Chr 5:20 (quotation, high confidence) · 1 Chr 5:21 (quotation, high confidence) · 1 Chr 5:22 (quotation, high confidence) · 1 Chr 6:8 (allusion, high confidence) · 1 Chr 6:10 (allusion, high confidence) · 1 Chr 6:15 (allusion, high confidence) · Hag 1:1 (allusion, medium confidence) · 1 Chr 6:22 (allusion, high confidence) · Num 16:1 (allusion, high confidence) · Num 26:11 (allusion, high confidence) · 1 Chr 6:33 (allusion, high confidence) · 1 Chr 6:39 (allusion, high confidence) · 1 Chr 6:44 (allusion, high confidence) · 1 Chr 6:48 (allusion, high confidence) · 1 Chr 6:49 (quotation, high confidence) · 1 Chr 9:1 (quotation, high confidence) · 1 Chr 9:2 (quotation, high confidence) · Josh 9:27 (allusion, high confidence) · 1 Chr 9:3 (allusion, high confidence) · 1 Chr 9:19 (allusion, high confidence) · 1 Chr 9:22 (quotation, high confidence) · 1 Chr 9:23 (quotation, high confidence) · 1 Chr 9:24 (allusion, high confidence) · 1 Chr 9:25 (quotation, high confidence) · 1 Chr 9:28 (quotation, high confidence) · 1 Chr 9:29 (quotation, high confidence) · 1 Chr 9:30 (quotation, high confidence) · 1 Chr 10:12 (allusion, high confidence) · 1 Sam 31:13 (allusion, high confidence) · 1 Chr 10:13 (quotation, high confidence) · 1 Chr 10:14 (quotation, high confidence) · Gen 41:25 (allusion, medium confidence) · Dan 2:36 (allusion, medium confidence) · 1 Chr 11:3 (quotation, high confidence) · 1 Chr 11:9 (quotation, high confidence) · 1 Chr 11:23 (allusion, high confidence) · 1 Chr 12:32 (quotation, high confidence) · 1 Chr 13:9 (allusion, high confidence) · 1 Chr 13:10 (allusion, high confidence) · 1 Chr 13:13 (allusion, high confidence) · 1 Chr 13:14 (allusion, high confidence) · 1 Chr 15:15 (quotation, high confidence) · 1 Chr 15:16 (allusion, high confidence)
Notes and citation
Summary: Theodoret surveys 1 Chronicles: its purpose as a supplement to Kingdoms written after the exile, the genealogies (Nathan, Judah's leadership pointing to Christ, the priests and singers), the Nethinim, the temple service, Saul's death and the medium, the Spirit called Lord Almighty, and the moving of the ark.
- Migne prints the exposition of 1 Chronicles as an unnumbered preface; it has no question, which is why the staging flags a possible lost question. 1 Chr 1–16 (quotations 3:5; 5:1–2, 20, 21–22; 6:49; 9:1–2, 22–23, 25, 28–30; 10:13–14; 11:3, 9; 12:32; 15:15); Luke 3:31; Heb 7:3; Josh 9:27; Gen 41; Dan 2. Theodoret's view that Uzzah, a Levite, was punished for touching the ark differs from his answer in 2.19; both are translated as written. A displaced phrase (“Aaron and Moses; so he was a cousin”) printed in the sentence on the tribes beyond the Jordan is put back in its place in the sentence on Korah by logged corrections, and stray marks are removed.
Notes on the original text
- Digital text corrected (OCR letter error; displaced words (restored below) printed inside the phrase; displaced words restored to their place; stray footnote mark; stray footnote marks; stray letter; stray letters; stray marginal line printed in the text; stray mark; stray marks; stray syllable; stray syllables; word split by the OCR; word split by the OCR with stray mark): Ῥουβεὶμ· τῶν → Ῥουβεὶμ τῶν; στρωμνὴν τ τοῦ → στρωμνὴν τοῦ; υἱοῖς Ἰωσὴφε, → υἱοῖς Ἰωσὴφ,; τῷ Ἰωσήφ *. → τῷ Ἰωσήφ.; αἱ πέραν τοῦ ᾿Ααρὼν καὶ Μωσῆ· τοιγάρτοι ἀνεψιδοῦς ἦν τοῦ Ἰορδάνου → αἱ πέραν τοῦ Ἰορδάνου; φυλῆς', συνεπλάκησαν → φυλῆς, συνεπλάκησαν; γενομένης μένη κατακράτος → γενομένης κατακράτος; Θεοῦ Βἦν → Θεοῦ ἦν; ἀρχιερατεύσαντα 1", → ἀρχιερατεύσαντα,; γεγενῆ - σθαι → γεγενῆσθαι; Σολο - μῶντος → Σολομῶντος; τοῦ πατρὸς νομοθέτου → τοῦ πατρὸς ᾿Ααρὼν καὶ Μωσῆ· τοιγάρτοι ἀνεψιδοῦς ἦν τοῦ νομοθέτου; εἶχε 2* τὸν → εἶχε τὸν; Δοκεῖ δὲ Τοῦ Σι τρίτον υἱόν. καὶ αὕτη → Δοκεῖ δὲ καὶ αὕτη; Ναθιναῖοι». → Ναθιναῖοι.; Μέμνη- " ται → Μέμνηται; ἀρώμασι **. → ἀρώμασι.; εἶπον *6, → εἶπον,; οὕτως – ὠνομάσθαι → οὕτως ὠνομάσθαι; ἄγγε λος → ἄγγελος; διὰ τοῦ σο Φαραώ → διὰ τοῦ Φαραώ; ἦν δε μετ' → ἦν μετ'; Γεδούρ σε δὲ → Γεδούρ δὲ; κέκληκε σ Καταλέγων δὲ σε τοὺς → κέκληκε. Καταλέγων δὲ τοὺς; ἀδελφοὶ ῾᾽ αὐτῶν → ἀδελφοὶ αὐτῶν; ἐπὶ συφίᾳ → ἐπὶ σοφίᾳ; ᾿Αβεδδαρᾶν σε τοῦ → ᾿Αβεδδαρᾶν τοῦ; βασί· λεια → βασίλεια.
Topics: Trinity, Christology, Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 5.1 (PG 80 80:801; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.2PG 80 80:809
Πῶς ὁ Δαβὶδ οὐκ ὢν ἱερεὺς ἐφοὺδ ἠμπίσχετο; Καὶ ἐπὶ Δαβὶδ γὰρ, φησὶν, ἐφούδιο μόνον. Πολλάκις εἰρήκαμεν, ὅτι τὸ ἐφοὐδ ἐπένδυμα ὁ ᾿Ακύλας εἶπεν· ὁ δὲ Σύμμαχος ἐπωμίδα. ᾿Αλλ᾽ ἦν ἐπένδυμα, ἐπενδύματα ἱερατικὰ, ἦν δὲ καὶ κοινά. Δῆλον δὲ, ὡς ὁ μέγας Δαβίδ, καὶ θεοσεβής ὧν καὶ θεοφιλής ἀνὴρ, οὐκ ἂν παρέβη τὸν νόμον, οὐδ᾽ ἱερατικὴν ἐτόλμησε περιβαλέσθαι στολήν. Αλλὰ διδάσκει λόγος, ὡς ἡγούμενος τῆς κιβωτοῦ, καὶ χορεύων, οὐ τὸ βασιλικὸν περιεβέβλητο σχῆμα, ἀλλ᾽ ἐξωμίδα μόνην, ἣν νῦν καλοῦσιν ᾿Αρκαδίκιν. Τὸ δὲ χερχάλ ἀντὶ κολλυρίδα ἐν ταῖς Βασιλείαις εὑρήκαμεν. Αἰνίττεται δὲ ἡ βίβλος, ὡς τοῦ πανευφήμου Δαβίδ εἰσιν ἅπαντες οἱ ψαλμοί. Λέγει δὲ οὕτως Ἔταξε Δαβὶδ ἐν ἀρχῇ τοῦ αἰνεῖν τὸν Κύριον ἐν χειρὶ ᾿Ασάφ, καὶ τῶν ἀδελφῶν αὐτοῦ. Διηνεκῶς δὲ τῆς ὑμνῳδίας ἐπετέλουν τὰς λειτουργίας, τῇ διαδοχῇ τὸν πόνον συλῶντες. Νῦν μὲν γὰρ οὗτοι, νῦν δὲ ἐκεῖνοι, τῷ ποιητῇ τῶν ὅλων ὕμνον προσέφερον. Λέγει δὲ ὅτι καὶ ἐν τῇ Γαβαὼν Σαδοὐκ τὸν ἱερέα προσφέρειν τὰς θυσίας ἐκέλευσεν, ἐπειδήπερ ἡ ὑπὸ Μωσῆ κατασκευασθεῖσα σκηνὴ ἐν ἐκείνῃ ἐπεπήγει τῇ πόλει. Ἡνίκα δὲ ὁ θεήλατος θάνατος ἐπηνέχθη τῷ λαῷ, καὶ τὸν ἄγγελον ἐπάγοντα τὸν ὅλεθρον ἐθεάσατο, ἐν τῇ ἁλῷ Ὀρνᾶ θυσιαστήριον ᾠκοδόμησεν, καὶ τὴν ὑπὲρ τοῦ λαοῦ θυσίαν προσήνεγκεν· οὐχ ὡς τὸν θεῖον παραβαίνων νόμον, ὃς ἐκέλευσεν ἐν τῷ πρὸ τῆς σκηνῆς θυσιαστηρίῳ τὰς θυσίας προσφέρειν ἀλλὰ διὰ τὴν τοῦ λαοῦ τιμωρίαν ἠπείχθη τὸν Θεὸν ἱλεώσασθαι. Τοῦτο γὰρ καὶ ἡ ἱστορία ἐδίδαξε. Καὶ ἡ σκηνὴ γὰρ, φησὶ, Κυρίου, ἣν ἐποίησε Μωσῆς ἐν τῇ ἐρήμῳ, καὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων, ἐν τῷ καιρῷ ἐκείνῳ ἦν ἐν Βαμᾷ τῇ ἐν Γαβαών· καὶ οὐκ ἠδυνήθη Δαβὶδ τοῦ πορευθῆναι ἔμπροσθεν αὐτῆς τοῦ ἐκζητῆσαι τὸν Θεὸν, ὅτι οὐ κατέπαυσεν ἀπὸ προσώπου τῆς ῥομφαίας τοῦ ἀγγέλου Κυρίου. Εἶτα τὸν τόπον, ἐν ᾧ τὸν Θεὸν ἱλεώσατο τὴν θυσίαν προσενεγκὼν, ἀφιέρωσεν, ὥστε ἐν αὐτῷ τὸν θεῖον οἰκοδομηθῆναι ναόν. Εἶπε γὰρ, φησὶ, Δαβίδ, Οὗτός ἐστιν ὁ οἶκος τοῦ Θεοῦ, καὶ τοῦτο τὸ θυσιαστήριον εἰς ὀλοκαύτωσιν τῷ Ἰσραήλ. Ὅτι δὲ οὐκ ἐμέμφθη πόῤῥω τῆς σκηνῆς τὴν θυσίαν προσενεγκὼν, ἡ ἱστορία διδάσκει. Τὰ γὰρ ἱερεῖα κατέκαυσεν οὐ χειροποίητον πῦρ, ἀλλ᾽ οὐρανόθεν καταπεμφθέν. Ἐβόησε γὰρ, φησὶ, Δαβὶδ πρὸς Κύριον, καὶ ἤκουσεν αὐτοῦ Κύριος ἐν πυρὶ ἐκ τοῦ οὐρανοῦ ἐπὶ τὸ θυσιαστήριον τῆς ὁλοκαυτώσεως. Ἐκέλευσε δὲ καὶ πάντας ἀριθμηθῆναι τοὺς προσηλύτους καὶ τοὺς μὲν λιθοτόμους ἀπέφηνε, τοὺς δὲ μετακομίζειν τοὺς τεμνομένους λίθους προσέταξεν. Ἐνετείλατο δὲ τοὺς λίθους ἐν αὐταῖς ταῖς λιθοτομίαις καθαιρεῖσθαι καὶ ἀποξέεσθαι, εἶθ' οὕτω μετακομίζεσθαι. Τὸ δὲ, Σὺ οὐκ οἰκοδομήσεις οἶκον τῷ ὀνόματί μου, ὅτι αἵματα πολλὰ ἐξέχεας ἐπὶ τῆς γῆς ἐναντίον μου, εἰρῆσθαι οἶμαι εἰς ὠφέλειαν τῶν τὰς μιαιφονίας ἐργαζομένων. Οὐ γὰρ ἂν δίκαιον φόνον ἐπεμέμψατο βασιλεῖ, ὁ τοῦ Φινεές τὸν δίκαιον φόνον θυσίαν προσαγορεύσας. Καίτοι Φινεὲς ἱερεὺς ἦν ἐπαινούμενος. Φινεὲς γὰρ, φησὶν, υἱὸς Ἐλεάζαρ ἔστησε τὸν θυμόν μου ἐν τῷ ζηλῶσαι αὐτὸν τὸν ζῆλόν μου. Καὶ αὐτὸς δὲ ὁ προφήτης Δαβὶδ μετὰ πολλὰς ἔφη γενεάς Καὶ ἔστη Φινεὲς, καὶ ἐξιλάσατο, καὶ ἐκόπασεν ἡ θραῦσις, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, εἰς γενεὰν καὶ γενεὰν ἕως τοῦ αἰῶνος. Καὶ Μωσῆς δὲ ὁ νομοθέτης τρισχιλίους ἀνεῖλε τελεσθέντας τῷ μόσχῳ, τοῖς Λευίταις χρησάμενος ὑπουργοῖς· καὶ Σαμουήλ δὲ ὁ μέγας αὐτόχειρ ἐγένετο τοῦ ῎Αγαγ· καὶ Ἠλίας ὁ μέγας πεντήκοντα πρὸς τοῖς ὀκτακοσίοις κατέκτεινε τοῦ Βάαλ προφήτας καὶ ἱερέας. Δι' ἑτέραν τοιγαροῦν αἰτίαν οὐκ αὐτὸς, ἀλλ᾽ ὁ τούτου παῖς, τὸν θεῖον νεὼν ᾠκοδόμησεν. Ἐπειδὴ γὰρ ἔμελλεν ὁ Χριστὸς, ὁ κατὰ σάρκα μὲν υἱὸς τοῦ Δαβὶδ, ὡς Θεὸς δὲ, καὶ κύριος τοῦ Δαβὶδ καὶ δεσπότης, τὰς κατὰ πᾶσαν τὴν οἰκουμένην οἰκοδομήσειν ἐκκλησίας, οὐκ εἴασε τὸν Δαβὶδ τὸν Ἰουδαϊκὸν οἰκοδομῆσαι νεών· ἀλλὰ τὸν ἐκείνου υἱὸν τοῦτο δρᾶσαι προσέταξεν, οὗ ἡ προσηγορία τὴν τοῦ Σωτῆρος ἡμῶν προετύπου εἰρήνην. Καὶ γὰρ Σολομῶν εἰρηνικὸς ἑρμηνεύεται καὶ ὁ Κύριος ἡμῶν εἰρήνη προσαγορεύεται. Καὶ μάρτυς ὁ μακάριος Παῦλος βοῶν· Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας.» Ἡ μέντοι ἱστορία διδάσκει τὸν τῶν Λευϊτῶν ἀριθμὸν, καὶ πόσαι μὲν χιλιάδες τῇ οἰκοδομίᾳ ἐπιστατεῖν προσετάγησαν, πόσαι δὲ κρίνειν, καὶ παιδεύειν τὸν νόμον, πόσαι δ᾽ αὖ πάλιν πυλωρεῖν, καὶ φυλάσσειν τοῦ ναοῦ τὰς εἰσόδους, πόσαι δὲ ἄδειν καὶ τῶν ὅλων τὸν Κύριον ἀνυμνεῖν. Λέγει δὲ ὅπως καὶ τοῦ Μωσέως τοὺς ἀπογόνους τοῖς Λευίταις συνέταξε Μωσῆς γὰρ, φησὶν, ἄνθρωπος τοῦ Θεοῦ, καὶ οἱ υἱοὶ αὐτοῦ, ἐκλήθησαν ἐπὶ τῆς φυλῆς Λευί. Εδίδαξε δὲ καὶ ὡς Σαδοὐκ ὁ ἀρχιερεὺς τοῦ Ελεάζαρ ἀπόγονος ἦν, ὁ δὲ ᾿Αβιμέλεχ τοῦ Ἰθάμαρ· καὶ ὅτι πλειόνων εὑρεθέντων ἀπὸ τοῦ Ἐλεάζαρ καταγόντων τὸ γένος, δύο μοίρας ἐν ταῖς ἐφημερίαις ἀπένειμε τούτοις, μίαν δὲ τοῖς ἀπὸ τοῦ Ἰθάμαρ Διεῖλε γὰρ καὶ αὐτοὺς, φησὶ, Δαβὶδ τοῖς υἱοῖς Ελεάζαρ ἄρχοντας κατ' οἴκους πατριῶν αὐτῶν, καὶ διεῖλεν αὐτοὺς ἐν κλήροις. Τούτων τῶν ἐφημεριῶν καὶ ὁ μακάριος μέμνηται Λουκᾶς ἐν αὐτῇ τῇ τοῦ Εὐαγγελίου ἀρχῇ. Ἔφη γὰρ εἶναι τὸν Ζαχαρίαν ἐξ ἐφημερίας ᾿Αβιᾶ· τοῦτον δὲ τὸν ᾿Αβιᾶν ἔβδομον εἰληχέναι κλῆρον ἡ προκειμένη βίβλος ἐδίδαξε. Τὸν δὲ ᾿Ασάφ, καὶ Αἰμὰν, καὶ Ἰδιθοὺμ τῶν ψαλτῳδῶν τοὺς ἄρχοντας, τινὲς μὲν ἔφασαν οὐ τοῦ Θεοῦ κεκλῆσθαι προφήτας, ἀλλὰ τοῦ Δαβίδ, ἐπειδὴ παρ' αὐτοῦ τοὺς ὕμνους λαμβάνοντες ᾖδον ἐν τοῖς ὀργάνοις. Ἐγὼ δὲ οἶμαι καὶ αὐτοὺς προφητικοῦ μετειληχέναι χαρίσματος. Τοῦτο γὰρ καὶ ἡ ἱστορία διδάσκει Ἔστησε γὰρ, φησί, Δαβὶδ ὁ βασιλεὺς, καὶ οἱ ἄρχοντες τῆς δυνάμεως, εἰς τὰ ἔργα τοὺς υἱοὺς ᾿Ασάφ, Αἰμὰν καὶ Ἰδιθοὺμ, τοὺς προφητεύοντας ἐν κινύραις, καὶ νάβλαις, καὶ κυμβάλοις. Καὶ μετ' ὀλίγα Υἱοὶ ᾿Ασὰφ ἐχόμενοι Ασάφ τοῦ προφήτου, ἐχόμενοι τοῦ βασιλέως. Καὶ πάλιν τῷ Ἰδιθούμ, Οἱ υἱοὶ Ἰδιθοὺμ ἐχόμενοι τοῦ πατρὸς αὐτῶν Ἰδιθούμ ἐν κινύραις τοῦ προφητεύοντος ἐξομολόγησιν καὶ αἴνεσιν τῷ Κυρίῳ. Καὶ μετὰ βραχέα· Πάντες οὗτοι υἱοὶ τοῦ Αἰμὰν τοῦ ὁρῶντος τῷ βασιλεῖ ἐν λόγοις Θεοῦ τοῦ ὑψῶσαι κέρας. Καὶ ἔδωκεν ὁ Θεὸς τῷ Αἰμὰν υἱοὺς τέσσαρας καὶ δέκα, καὶ θυγατέρας τρεῖς. Πάντες οὗτοι μετὰ τοῦ πατρὸς αὐτῶν ὑμνοῦντες ἐν οἴκῳ Κυρίου ἐν κυμβάλοις, καὶ νάβλαις, καὶ κινύραις, εἰς τὴν δουλείαν οἴκου τοῦ Θεοῦ, ἐχόμενοι τοῦ βασιλέως, καὶ ᾿Ασάφ, καὶ Ἰδιθοὺμ, καὶ Αἰμάν. Καὶ Μωσέως δὲ τοῦ μεγάλου τοὺς ἀπογόνους τῶν ἱερῶν θησαυρῶν ἀπέφηνε φύλακας. ᾿Απέκειντο δὲ ἐν τούτοις, καὶ τὰ ἐκ τῶν πολέμων ἀκροθίνια, καὶ τὰ δῶρα τὰ προσφερόμενα τῷ Θεῷ. Ὅσα γὰρ, φησὶν, ἡγίασε Δαβὶδ ὁ βασιλεὺς, καὶ οἱ ἄρχοντες τῶν πατριῶν, χιλίαρχοι, καὶ ἑκατόνταρχοι, καὶ οἱ ἄρχοντες τῆς δυνάμεως, ἃ ἔλαβον ἐκ τῶν πολέμων, καὶ ἐκ τῶν λαφύρων, καὶ ἡγίασεν ἀπ᾿ αὐτῶν τοῦ μὴ καθυστερῆσαι τὴν οἰκοδομὴν τοῦ οἴκου Κυρίου, καὶ ἐπὶ πάντων ἁγίων τοῦ Θεοῦ, ὅσα ἡγίασε Σαμουὴλ ὁ ὁρῶν, καὶ Σαούλ ὁ τοῦ Κὶς, καὶ ᾿Αβεννὴρ ὁ τοῦ Νὴρ, καὶ Ἰωὰβ ὁ τοῦ Σαρουΐα, καὶ πᾶς ὁ ἁγιάζων διὰ χειρὸς Σαλωμὴθ, καὶ τῶν ἀδελφῶν αὐτοῦ. Μηδεὶς δὲ νομιζέτω διαφωνίαν εἶναι, τῷ τὸν Βανέαν ἐν ταῖς Βασιλείαις αὐλάρχην εἰρῆσθαι, καὶ τοῦ βασιλέως ἀδελφιδοῦν, ἐνταῦθα δὲ ἱερέα. Ὁμώνυμοι γάρ εἰσιν· ἀλλ᾽ οὗτος μὲν ἐκ τῆς ἱερατικῆς, καὶ οὐκ ἐκ τῆς βασιλικῆς ἦν φυλῆς. Αξιάγαστος δὲ τοῦ Δαβὶδ ἡ παραίνεσις, ἣν πρὸς τὸν υἱὸν ἐποιήσατο. Γνῶθι γὰρ, ἔφη, τὸν Θεὸν τῶν πατέρων σου, καὶ δούλευε αὐτῷ ἐν καρδίᾳ τελείᾳ καὶ ψυχῇ θελούσῃ, ὅτι πάσας καρδίας ἐξετάζει Κύριος, καὶ πᾶν ἐνθύμημα διανοιῶν γινώσκει. Τὴν ἀναγκαστὴν, φησὶ, δουλείαν οὐκ ἀποδέχεται· τὴν δὲ ἐθελούσιον ἐπαινεῖ, καὶ τὴν τελείαν ἀγαπᾷ προθυμίαν. Ἐὰν ζητήσῃς αὐτὸν, εὑρεθήσεταί σοι, καὶ ἂν ἐγκαταλείψῃς αὐτὸν, ἐγκαταλείψῃ σε εἰς τέλος.» Εὐαγγελικὴ ὑπόσχεσις· Ζητεῖτε γὰρ, φησὶ, καὶ εὑρήσετε· κρούετε καὶ ἀνοιγήσεται ὑμῖν. Ἴδε τοίνυν ὅτι προείλετό σε, φησὶν, ἐμοῦ οἰκοδομῆσαι αὐτῷ οἶκον εἰς ἁγίασμα· ἀνδρίζου καὶ ποίει. Προέκρινέ σε, φησὶν, ἐμοῦ· ἐγὼ ἠβουλήθην οἰκοδομῆσαι, καὶ σοὶ τὸ ἔργον ἐπέτρεψε. Σὺν πάσῃ τοιγαροῦν προθυμίᾳ τὸ κελευσθὲν ἀποπλήρωσον. Εἶτα ὡς νέῳ, καὶ ἀγνοοῦντι καὶ τὰ μέτρα καὶ τὸ σχῆμα τῆς οἰκοδομίας, σκαριφεύσας ἔδωκεν. Ἔδωκε γὰρ, φησί, Δαβίδ Σολομῶντι τῷ υἱῷ αὐτοῦ τὸ παράδειγμα τοῦ ναοῦ, καὶ τῶν οἴκων αὐτοῦ, καὶ τῶν ἀποθηκῶν καφφωρέ αὐτοῦ, καὶ τῶν ὑπερῴων, καὶ τῶν ταμιείων αὐτοῦ τῶν ἐσωτέρων, καὶ τοῦ οἴκου τοῦ ἱλαστηρίου. Καὶ διδάσκων, ὡς οὐ λογισμὸς ἀνθρώπινος ταῦτα διέγραψεν, ἀλλ᾽ ἡ χάρις τοῦ Πνεύματος, ἐπήγαγε Καὶ τὸ παράδειγμα πάντων ὧν ἦν ἐν πνεύματι μετ' αὐτοῦ, καὶ τῶν αὐλῶν οἴκου Κυρίου, καὶ πάντων παστοφορίων τῶν κύκλῳ, τῶν εἰς τὰς ἀποθήκας οἴκου Κυρίου. Ἐδίδαξε δὲ αὐτὸν καὶ πόσου σταθμοῦ προσήκει εἶναι τὰς λυχνίας τὰς χρυσᾶς, πόσου δὲ τὰς τραπέζας. Ὡσαύτως δὲ καὶ τὰ πυρεῖα, καὶ τὰς κρεάγρας, καὶ τὰ σπονδεῖα, καὶ τὰς φιάλας. Καφφωρέ δὲ καλεῖ σκεύη τινὰ χρυσᾶ καὶ ἀργυρᾶ, ἐν οἷς ἐφύρων τὴν σεμίδαλιν τῷ ἐλαίῳ. Καὶ ἄλλα δὲ πάντα διεξελθών, ἐπήγαγε Πάντα ἐν γραφῇ ἐκ χειρὸς Κυρίου ἔδωκε Δαβὶδ τῷ Σολομῶντι, κατὰ τὴν περιγενηθεῖσαν αὐτῷ σύνεσιν, τοῦ συνιέναι τὴν κατεργασίαν τοῦ παραδείγματος. Ἐπισημαντέον δὲ, ὡς ἄνω μὲν ἐν πνεύματι δεδόσθαι τὴν γνῶσιν εἴρηκεν· ἐνταῦθα δὲ, ἐκ χειρὸς Κυρίου. Κύριος ἄρα τὸ πανάγιον Πνεῦμα, κἂν μὴ θέλωσιν οἱ τῷ Πνεύματι πολεμοῦντες. Μετὰ διορισμοῦ δὲ τὴν θείαν αὐτῷ κηδεμονίαν ὑπέσχετο. Οὐκ ἀνήσει γάρ σε, φησὶν, οὐδὲ μὴ ἐγκαταλίπῃ, ἕως τοῦ συντελέσαι σε πᾶσαν ἐργασίαν οἴκου Κυρίου. Οἰκοδομῶν γὰρ ηὐσέβει, καὶ τῆς θείας προνοίας ἀπήλαυσε· μετὰ δὲ τὴν οἰκοδομίαν, εἰς ἀσέβειαν ἀποκλίνας, ἔρημος τῆς θείας κηδεμονίας ἐγένετο. Ὅτι δὲ καὶ μαρμάροις ὁ ναὸς ἐπεποίκιλτο, ἡ ἱστορία διδάσκει. Λίθους γὰρ, φησὶν, ὄνυχος, καὶ λίθους πληρώσεως, λίθους πολυτελεῖς καὶ ποικίλους, καὶ πάντα λίθον τίμιον, καὶ λίθους Παρίους εἰς πλῆθος. Δείξας δὲ ὁπόσας μυριάδας ταλάντων χρυσοῦ καὶ ἀργύρου συνήγαγε, καὶ χαλκὸν καὶ σίδηρον ὑπερβαίνοντα τοὺς τῶν ἀνθρώπων λογισμούς, προέτρεψε τοὺς ἄρχοντας ἑκόντας προσενεγκεῖν δῶρα τῷ Δεσπότη Θεῷ. Τοῦτο γὰρ ἔφη· Καί τις έκουσιάσεται πληρῶσαι τὰς χεῖρας αὑτοῦ σήμερον τῷ Κυρίῳ;» Τὴν δὲ τοῦ λαοῦ θεασάμενος προθυμίαν, βανον τῷ μεγαλοδώρῳ Δεσπότῃ Θεῷ προσήνεγκε. Τίς γὰρ, φησὶν, εἰμὶ ἐγὼ, καὶ τίς ὁ λαός μου, ὅτι Ισχύσαμεν τοῦ ἑκουσιάσασθαί σοι οὕτως, ὅτι σά ἐστι τὰ πάντα, καὶ ἐκ τῶν σῶν δεδώκαμέν σοι. Ὅτι πάροικοί ἐσμεν ἐναντίον σου, καὶ παρεπίδημοι καθὼς πάντες οἱ πατέρες ἡμῶν ἐσμεν, καὶ ὡσεὶ σκιαὶ αἱ ἡμέραι ἡμῶν ἐπὶ τῆς γῆς. Οὕτω τῆς ἀνθρωπίνης φύσεως τὴν ἀσθένειαν ὁμολογήσας, ᾔτησε καὶ τῷ λαῷ, καὶ τῷ βασιλεῖ τῆς εὐσεβείας τὴν κτῆσιν. Δὸς γὰρ αὐτῷ, φησὶ, καρδίαν ἀγαθὴν τοῦ ποιεῖν τὰς ἐντολάς σου, καὶ τὰ μαρτύριά σου, καὶ τὰ προστάγματά σου. Εἶτα πάντα τὸν λαὸν κοινωνῆσαι τῆς ὑμνῳδίας παρεγγυᾷ, καὶ κοινῇ πάντας κλίναι τὰ γόνατα, καὶ προσενεγκεῖν τὴν προσκύνησιν. Ἔπειτα χιλιόμβην προσενεγκὼν, καὶ θυσίας ἑτέρας ἐπιτελέσας, τοῦ λαοῦ παρόντος ἐχειροτόνησε τὸν υἱόν. Τὸ δὲ, Ἐκάθισε Σολομὼν ἐπὶ θρόνου Κυρίου εἰς βασιλέα ἀντὶ Δαβὶδ τοῦ πατρὸς αὐτοῦ, ἀντὶ τοῦ, Εἰς τὸν ὑπὸ τοῦ Θεοῦ δοθέντα θρόνον ἐκάθισε. Δηλοῖ δὲ τῆς προτέρας ἱστορίας τὸ τέλος, ὡς καὶ Σαμουὴλ ὁ ὁρῶν, καὶ Νάθαν δὲ ὁ προφήτης, καὶ Γὰδ ὁ ὁρῶν βίβλους εἶχον συγγεγραμμένας.
Pōs ho Dabid ouk ōn hiereus ephoud ēmpischeto? Kai epi Dabid gar, phēsin, ephoudio monon. Pollakis eirēkamen, hoti to ephoud ependyma ho ᾿Akylas eipen; ho de Symmachos epōmida. ᾿All᾽ ēn ependyma, ependymata hieratika, ēn de kai koina. Dēlon de, hōs ho megas Dabid, kai theosebēs hōn kai theophilēs anēr, ouk an parebē ton nomon, oud᾽ hieratikēn etolmēse peribalesthai stolēn. Alla didaskei logos, hōs hēgoumenos tēs kibōtou, kai choreuōn, ou to basilikon periebeblēto schēma, all᾽ exōmida monēn, hēn nyn kalousin ᾿Arkadikin. To de cherchal anti kollyrida en tais Basileiais heurēkamen. Ainittetai de hē biblos, hōs tou paneuphēmou Dabid eisin hapantes hoi psalmoi. Legei de houtōs Etaxe Dabid en archę̄ tou ainein ton Kyrion en cheiri ᾿Asaph, kai tōn adelphōn autou. Diēnekōs de tēs hymnǭdias epeteloun tas leitourgias, tę̄ diadochę̄ ton ponon sylōntes. Nyn men gar houtoi, nyn de ekeinoi, tǭ poiētę̄ tōn holōn hymnon prosepheron. Legei de hoti kai en tę̄ Gabaōn Sadouk ton hierea prospherein tas thysias ekeleusen, epeidēper hē hypo Mōsē kataskeuastheisa skēnē en ekeinę̄ epepēgei tę̄ polei. Hēnika de ho theēlatos thanatos epēnechthē tǭ laǭ, kai ton angelon epagonta ton holethron etheasato, en tę̄ halǭ Orna thysiastērion ǭkodomēsen, kai tēn hyper tou laou thysian prosēnenken; ouch hōs ton theion parabainōn nomon, hos ekeleusen en tǭ pro tēs skēnēs thysiastēriǭ tas thysias prospherein alla dia tēn tou laou timōrian ēpeichthē ton Theon hileōsasthai. Touto gar kai hē historia edidaxe. Kai hē skēnē gar, phēsi, Kyriou, hēn epoiēse Mōsēs en tę̄ erēmǭ, kai to thysiastērion tōn holokautōmatōn, en tǭ kairǭ ekeinǭ ēn en Bamą tę̄ en Gabaōn; kai ouk ēdynēthē Dabid tou poreuthēnai emprosthen autēs tou ekzētēsai ton Theon, hoti ou katepausen apo prosōpou tēs rhomphaias tou angelou Kyriou. Eita ton topon, en hǭ ton Theon hileōsato tēn thysian prosenenkōn, aphierōsen, hōste en autǭ ton theion oikodomēthēnai naon. Eipe gar, phēsi, Dabid, Houtos estin ho oikos tou Theou, kai touto to thysiastērion eis olokautōsin tǭ Israēl. Hoti de ouk ememphthē porrhō tēs skēnēs tēn thysian prosenenkōn, hē historia didaskei. Ta gar hiereia katekausen ou cheiropoiēton pyr, all᾽ ouranothen katapemphthen. Eboēse gar, phēsi, Dabid pros Kyrion, kai ēkousen autou Kyrios en pyri ek tou ouranou epi to thysiastērion tēs holokautōseōs. Ekeleuse de kai pantas arithmēthēnai tous prosēlytous kai tous men lithotomous apephēne, tous de metakomizein tous temnomenous lithous prosetaxen. Eneteilato de tous lithous en autais tais lithotomiais kathaireisthai kai apoxeesthai, eith' houtō metakomizesthai. To de, Sy ouk oikodomēseis oikon tǭ onomati mou, hoti haimata polla execheas epi tēs gēs enantion mou, eirēsthai oimai eis ōpheleian tōn tas miaiphonias ergazomenōn. Ou gar an dikaion phonon epemempsato basilei, ho tou Phinees ton dikaion phonon thysian prosagoreusas. Kaitoi Phinees hiereus ēn epainoumenos. Phinees gar, phēsin, huios Eleazar estēse ton thymon mou en tǭ zēlōsai auton ton zēlon mou. Kai autos de ho prophētēs Dabid meta pollas ephē geneas Kai estē Phinees, kai exilasato, kai ekopasen hē thrausis, kai elogisthē autǭ eis dikaiosynēn, eis genean kai genean heōs tou aiōnos. Kai Mōsēs de ho nomothetēs trischilious aneile telesthentas tǭ moschǭ, tois Leuitais chrēsamenos hypourgois; kai Samouēl de ho megas autocheir egeneto tou ᾿Agag; kai Ēlias ho megas pentēkonta pros tois oktakosiois katekteine tou Baal prophētas kai hiereas. Di' heteran toigaroun aitian ouk autos, all᾽ ho toutou pais, ton theion neōn ǭkodomēsen. Epeidē gar emellen ho Christos, ho kata sarka men huios tou Dabid, hōs Theos de, kai kyrios tou Dabid kai despotēs, tas kata pasan tēn oikoumenēn oikodomēsein ekklēsias, ouk eiase ton Dabid ton Ioudaïkon oikodomēsai neōn; alla ton ekeinou huion touto drasai prosetaxen, hou hē prosēgoria tēn tou Sōtēros hēmōn proetypou eirēnēn. Kai gar Solomōn eirēnikos hermēneuetai kai ho Kyrios hēmōn eirēnē prosagoreuetai. Kai martys ho makarios Paulos boōn; Autos estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen, kai to mesotoichon tou phragmou lysas.» Hē mentoi historia didaskei ton tōn Leuïtōn arithmon, kai posai men chiliades tę̄ oikodomią epistatein prosetagēsan, posai de krinein, kai paideuein ton nomon, posai d᾽ au palin pylōrein, kai phylassein tou naou tas eisodous, posai de adein kai tōn holōn ton Kyrion anymnein. Legei de hopōs kai tou Mōseōs tous apogonous tois Leuitais synetaxe Mōsēs gar, phēsin, anthrōpos tou Theou, kai hoi huioi autou, eklēthēsan epi tēs phylēs Leui. Edidaxe de kai hōs Sadouk ho archiereus tou Eleazar apogonos ēn, ho de ᾿Abimelech tou Ithamar; kai hoti pleionōn heurethentōn apo tou Eleazar katagontōn to genos, dyo moiras en tais ephēmeriais apeneime toutois, mian de tois apo tou Ithamar Dieile gar kai autous, phēsi, Dabid tois huiois Eleazar archontas kat' oikous patriōn autōn, kai dieilen autous en klērois. Toutōn tōn ephēmeriōn kai ho makarios memnētai Loukas en autę̄ tę̄ tou Euangeliou archę̄. Ephē gar einai ton Zacharian ex ephēmerias ᾿Abia; touton de ton ᾿Abian ebdomon eilēchenai klēron hē prokeimenē biblos edidaxe. Ton de ᾿Asaph, kai Aiman, kai Idithoum tōn psaltǭdōn tous archontas, tines men ephasan ou tou Theou keklēsthai prophētas, alla tou Dabid, epeidē par' autou tous hymnous lambanontes ę̄don en tois organois. Egō de oimai kai autous prophētikou meteilēchenai charismatos. Touto gar kai hē historia didaskei Estēse gar, phēsi, Dabid ho basileus, kai hoi archontes tēs dynameōs, eis ta erga tous huious ᾿Asaph, Aiman kai Idithoum, tous prophēteuontas en kinyrais, kai nablais, kai kymbalois. Kai met' oliga Huioi ᾿Asaph echomenoi Asaph tou prophētou, echomenoi tou basileōs. Kai palin tǭ Idithoum, Hoi huioi Idithoum echomenoi tou patros autōn Idithoum en kinyrais tou prophēteuontos exomologēsin kai ainesin tǭ Kyriǭ. Kai meta brachea; Pantes houtoi huioi tou Aiman tou horōntos tǭ basilei en logois Theou tou hypsōsai keras. Kai edōken ho Theos tǭ Aiman huious tessaras kai deka, kai thygateras treis. Pantes houtoi meta tou patros autōn hymnountes en oikǭ Kyriou en kymbalois, kai nablais, kai kinyrais, eis tēn douleian oikou tou Theou, echomenoi tou basileōs, kai ᾿Asaph, kai Idithoum, kai Aiman. Kai Mōseōs de tou megalou tous apogonous tōn hierōn thēsaurōn apephēne phylakas. ᾿Apekeinto de en toutois, kai ta ek tōn polemōn akrothinia, kai ta dōra ta prospheromena tǭ Theǭ. Hosa gar, phēsin, hēgiase Dabid ho basileus, kai hoi archontes tōn patriōn, chiliarchoi, kai hekatontarchoi, kai hoi archontes tēs dynameōs, ha elabon ek tōn polemōn, kai ek tōn laphyrōn, kai hēgiasen ap᾿ autōn tou mē kathysterēsai tēn oikodomēn tou oikou Kyriou, kai epi pantōn hagiōn tou Theou, hosa hēgiase Samouēl ho horōn, kai Saoul ho tou Kis, kai ᾿Abennēr ho tou Nēr, kai Iōab ho tou Sarouïa, kai pas ho hagiazōn dia cheiros Salōmēth, kai tōn adelphōn autou. Mēdeis de nomizetō diaphōnian einai, tǭ ton Banean en tais Basileiais aularchēn eirēsthai, kai tou basileōs adelphidoun, entautha de hierea. Homōnymoi gar eisin; all᾽ houtos men ek tēs hieratikēs, kai ouk ek tēs basilikēs ēn phylēs. Axiagastos de tou Dabid hē parainesis, hēn pros ton huion epoiēsato. Gnōthi gar, ephē, ton Theon tōn paterōn sou, kai douleue autǭ en kardią teleią kai psychę̄ thelousę̄, hoti pasas kardias exetazei Kyrios, kai pan enthymēma dianoiōn ginōskei. Tēn anankastēn, phēsi, douleian ouk apodechetai; tēn de ethelousion epainei, kai tēn teleian agapą prothymian. Ean zētēsę̄s auton, heurethēsetai soi, kai an enkataleipsę̄s auton, enkataleipsę̄ se eis telos.» Euangelikē hyposchesis; Zēteite gar, phēsi, kai heurēsete; krouete kai anoigēsetai hymin. Ide toinyn hoti proeileto se, phēsin, emou oikodomēsai autǭ oikon eis hagiasma; andrizou kai poiei. Proekrine se, phēsin, emou; egō ēboulēthēn oikodomēsai, kai soi to ergon epetrepse. Syn pasę̄ toigaroun prothymią to keleusthen apoplērōson. Eita hōs neǭ, kai agnoounti kai ta metra kai to schēma tēs oikodomias, skaripheusas edōken. Edōke gar, phēsi, Dabid Solomōnti tǭ huiǭ autou to paradeigma tou naou, kai tōn oikōn autou, kai tōn apothēkōn kaphphōre autou, kai tōn hyperǭōn, kai tōn tamieiōn autou tōn esōterōn, kai tou oikou tou hilastēriou. Kai didaskōn, hōs ou logismos anthrōpinos tauta diegrapsen, all᾽ hē charis tou Pneumatos, epēgage Kai to paradeigma pantōn hōn ēn en pneumati met' autou, kai tōn aulōn oikou Kyriou, kai pantōn pastophoriōn tōn kyklǭ, tōn eis tas apothēkas oikou Kyriou. Edidaxe de auton kai posou stathmou prosēkei einai tas lychnias tas chrysas, posou de tas trapezas. Hōsautōs de kai ta pyreia, kai tas kreagras, kai ta spondeia, kai tas phialas. Kaphphōre de kalei skeuē tina chrysa kai argyra, en hois ephyrōn tēn semidalin tǭ elaiǭ. Kai alla de panta diexelthōn, epēgage Panta en graphę̄ ek cheiros Kyriou edōke Dabid tǭ Solomōnti, kata tēn perigenētheisan autǭ synesin, tou synienai tēn katergasian tou paradeigmatos. Episēmanteon de, hōs anō men en pneumati dedosthai tēn gnōsin eirēken; entautha de, ek cheiros Kyriou. Kyrios ara to panagion Pneuma, kan mē thelōsin hoi tǭ Pneumati polemountes. Meta diorismou de tēn theian autǭ kēdemonian hypescheto. Ouk anēsei gar se, phēsin, oude mē enkatalipę̄, heōs tou syntelesai se pasan ergasian oikou Kyriou. Oikodomōn gar ēusebei, kai tēs theias pronoias apēlause; meta de tēn oikodomian, eis asebeian apoklinas, erēmos tēs theias kēdemonias egeneto. Hoti de kai marmarois ho naos epepoikilto, hē historia didaskei. Lithous gar, phēsin, onychos, kai lithous plērōseōs, lithous polyteleis kai poikilous, kai panta lithon timion, kai lithous Parious eis plēthos. Deixas de hoposas myriadas talantōn chrysou kai argyrou synēgage, kai chalkon kai sidēron hyperbainonta tous tōn anthrōpōn logismous, proetrepse tous archontas hekontas prosenenkein dōra tǭ Despotē Theǭ. Touto gar ephē; Kai tis ekousiasetai plērōsai tas cheiras hautou sēmeron tǭ Kyriǭ?» Tēn de tou laou theasamenos prothymian, banon tǭ megalodōrǭ Despotę̄ Theǭ prosēnenke. Tis gar, phēsin, eimi egō, kai tis ho laos mou, hoti Ischysamen tou hekousiasasthai soi houtōs, hoti sa esti ta panta, kai ek tōn sōn dedōkamen soi. Hoti paroikoi esmen enantion sou, kai parepidēmoi kathōs pantes hoi pateres hēmōn esmen, kai hōsei skiai hai hēmerai hēmōn epi tēs gēs. Houtō tēs anthrōpinēs physeōs tēn astheneian homologēsas, ę̄tēse kai tǭ laǭ, kai tǭ basilei tēs eusebeias tēn ktēsin. Dos gar autǭ, phēsi, kardian agathēn tou poiein tas entolas sou, kai ta martyria sou, kai ta prostagmata sou. Eita panta ton laon koinōnēsai tēs hymnǭdias parengyą, kai koinę̄ pantas klinai ta gonata, kai prosenenkein tēn proskynēsin. Epeita chiliombēn prosenenkōn, kai thysias heteras epitelesas, tou laou parontos echeirotonēse ton huion. To de, Ekathise Solomōn epi thronou Kyriou eis basilea anti Dabid tou patros autou, anti tou, Eis ton hypo tou Theou dothenta thronon ekathise. Dēloi de tēs proteras historias to telos, hōs kai Samouēl ho horōn, kai Nathan de ho prophētēs, kai Gad ho horōn biblous eichon syngegrammenas.
How did David, though not a priest, wear an ephod? “For upon David,” it says, “was only an ephod.” We have often said that Aquila called the ephod an outer garment, and Symmachus a shoulder-piece. There were outer garments that were priestly, and there were also common ones. It is clear that the great David, a God-fearing man and dear to God, would not have broken the law or dared to put on a priestly robe. But the passage teaches that, leading the ark and dancing, he was not wearing royal attire but only a short tunic, which they now call an arcadicin. For cherchal we found “cake” in the Kingdoms. The book hints that all the psalms are by the all-praised David. It says thus: “David then first appointed the praising of the Lord by the hand of Asaph and his brothers.” They performed the service of hymnody continually, relieving the labor by succession: now these, now those offered a hymn to the Maker of the universe. It says that he also ordered Zadok the priest to offer the sacrifices at Gibeon, since the tabernacle made by Moses had been pitched in that city. When the God-sent death was brought on the people and he saw the angel bringing the destruction, he built an altar on the threshing floor of Ornan and offered the sacrifice for the people; not as transgressing the divine law, which commanded sacrifices to be offered on the altar before the tabernacle, but because the punishment of the people made him hasten to appease God. The history taught this too: “For the tabernacle of the Lord,” it says, “which Moses made in the wilderness, and the altar of burnt offerings, were at that time in the high place at Gibeon; and David could not go before it to inquire of God, for he was terrified before the sword of the angel of the Lord.” Then the place in which he appeased God by offering the sacrifice he dedicated, so that the divine temple should be built on it: “For David said,” it says, “This is the house of God, and this is the altar for burnt offering for Israel.” That he was not blamed for offering the sacrifice far from the tabernacle the history teaches: for not a man-made fire but one sent down from heaven consumed the victims. “For David cried to the Lord,” it says, “and the Lord answered him with fire from heaven on the altar of burnt offering.” He also ordered all the proselytes to be counted, and made some stonecutters and ordered others to carry the cut stones. He commanded that the stones be dressed and smoothed in the quarries themselves, and then carried. “You shall not build a house for my name, because you have shed much blood on the earth before me”: I think this was said for the benefit of those who commit murders. For he would not have blamed the king for just killing, he who called the just killing of Phinehas a sacrifice; though Phinehas was a priest, he was praised: “Phinehas son of Eleazar,” he says, “turned back my wrath when he was zealous with my zeal.” And the prophet David himself said, many generations later, “And Phinehas stood up and made atonement, and the plague ceased; and it was reckoned to him as righteousness from generation to generation forever.” Moses the lawgiver too killed three thousand who had been initiated to the calf, using the Levites as servants; the great Samuel slew Agag with his own hand; and the great Elijah killed eight hundred and fifty prophets and priests of Baal. So it was for another reason that not he but his son built the divine temple. For since Christ, who according to the flesh is the son of David, but as God is the Lord and Master of David, was going to build churches throughout the whole world, he did not allow David to build the Jewish temple, but commanded his son to do so, whose name prefigured the peace of our Savior. For Solomon means “peaceable,” and our Lord is called peace; and the blessed Paul is witness, crying, “For he is our peace, who has made both one and has broken down the dividing wall.” The history teaches the number of the Levites, and how many thousands were appointed to oversee the building, how many to judge and teach the law, how many again to be gatekeepers and guard the entrances of the temple, and how many to sing and praise the Lord of the universe. It says how he also ranked the descendants of Moses with the Levites: “For Moses the man of God and his sons were named among the tribe of Levi.” It also taught that Zadok the high priest was a descendant of Eleazar, and Abimelech of Ithamar; and that since more were found descended from Eleazar, he assigned two parts in the courses to them and one to those from Ithamar: “For David divided them,” it says, “the sons of Eleazar as heads by their fathers' houses, and divided them by lots.” The blessed Luke mentions these courses at the very beginning of his Gospel: he said that Zechariah was of the course of Abijah; and the present book taught that this Abijah received the seventh lot. Some have said that Asaph, Heman and Jeduthun, the leaders of the psalm-singers, were called prophets not of God but of David, since they received the hymns from him and sang them on the instruments. But I think that they too shared in the prophetic gift. The history teaches this: “For King David,” it says, “and the commanders of the army set apart for the work the sons of Asaph, Heman and Jeduthun, who prophesied with lyres, harps and cymbals.” And a little later: “The sons of Asaph, under the direction of Asaph the prophet, under the direction of the king.” And again of Jeduthun: “The sons of Jeduthun under the direction of their father Jeduthun with lyres, who prophesied in thanksgiving and praise to the Lord.” And shortly after: “All these were sons of Heman, the king's seer in the words of God, to lift up the horn. And God gave Heman fourteen sons and three daughters. All these were with their father, singing hymns in the house of the Lord with cymbals, harps and lyres, for the service of the house of God, under the direction of the king, and of Asaph, Jeduthun and Heman.” He also appointed the descendants of the great Moses guardians of the sacred treasuries. In these were stored the spoils from the wars and the gifts offered to God: “All that King David,” it says, “and the heads of the families, the commanders of thousands and of hundreds, and the commanders of the army had dedicated, which they took from the wars and the spoils, and dedicated from them so as not to delay the building of the house of the Lord; and over all the holy things of God, all that Samuel the seer, Saul the son of Kish, Abner the son of Ner and Joab the son of Zeruiah had dedicated, and everyone who dedicated, through the hand of Shelomith and his brothers.” Let no one think there is a disagreement in that Benaiah is called in the Kingdoms commander of the court and the king's nephew, but here a priest. They have the same name; but this one was of the priestly, not the royal, tribe. David's exhortation to his son is admirable: “Know,” he said, “the God of your fathers, and serve him with a perfect heart and a willing soul; for the Lord searches all hearts, and knows every thought of the mind.” Forced service, he means, he does not accept; but he praises the willing and loves perfect eagerness. “If you seek him, he will be found by you; and if you forsake him, he will forsake you forever.” An evangelical promise: “Seek,” he says, “and you will find; knock, and it will be opened to you.” “See then that he has chosen you rather than me to build him a house for a sanctuary; be strong and do it.” He preferred you to me, he means: I wished to build, and he entrusted the work to you. So complete what is commanded with all eagerness. Then, since Solomon was young and did not know the measurements and form of the building, he gave him a sketch. “For David gave Solomon his son the pattern of the temple and of its houses, its kaphphore storerooms, its upper rooms, its inner chambers, and the house of the place of atonement.” And teaching that it was not human reasoning that drew these up but the grace of the Spirit, he added, “and the pattern of all that he had in mind by the Spirit, for the courts of the house of the Lord and all the chambers round about, for the treasuries of the house of the Lord.” He also taught him what weight the golden lampstands should be, and what the tables; likewise the fire-pans, forks, libation cups and bowls. He calls kaphphore certain vessels of gold and silver in which they mixed the fine flour with the oil. Having gone through everything else, he added, “All this in writing from the hand of the Lord David gave to Solomon, according to the understanding given him, to understand the execution of the pattern.” One should note that above he said the knowledge was given “by the Spirit,” and here “from the hand of the Lord.” So the all-holy Spirit is Lord, even if those who war against the Spirit do not wish it. He promised him divine care with a condition: “He will not fail you or forsake you,” he says, “until you have finished all the work of the house of the Lord.” For while building he was pious and enjoyed divine providence; but after the building he turned to impiety and was left bereft of divine care. That the temple was adorned with marble the history teaches: “Onyx stones,” it says, “and stones for setting, costly and varied stones, and every precious stone, and Parian stones in abundance.” Having shown how many tens of thousands of talents of gold and silver he had gathered, and bronze and iron beyond human reckoning, he urged the officials to offer gifts willingly to God the Master. For he said this: “And who will offer willingly to fill his hands today for the Lord?” Seeing the eagerness of the people, he offered … to God the generous Master: “For who am I,” he says, “and who are my people, that we should be able to offer so willingly to you? For all things are yours, and of your own we have given you. For we are sojourners before you, and strangers, as all our fathers were; our days on the earth are like a shadow.” Having thus confessed the weakness of human nature, he asked for the people and for the king the possession of piety: “Give him,” he says, “a good heart to do your commandments, your testimonies and your ordinances.” Then he urges all the people to share in the hymn, and all together to bend the knee and offer worship. Then, having offered a thousand victims and performed other sacrifices, he appointed his son in the presence of the people. “Solomon sat on the throne of the Lord as king in place of David his father” means: he sat on the throne given by God. The end of the former history shows that Samuel the seer, Nathan the prophet and Gad the seer had written books.
Textual problem in this passage: see the notes.
1 Chr 15:27 (quotation, high confidence) · 1 Chr 16:3 (allusion, high confidence) · 1 Chr 16:7 (quotation, high confidence) · 1 Chr 16:39 (allusion, high confidence) · 1 Chr 21:15 (allusion, high confidence) · 1 Chr 21:26 (quotation, high confidence) · 1 Chr 21:28 (allusion, high confidence) · 1 Chr 21:29 (quotation, high confidence) · 1 Chr 21:30 (quotation, high confidence) · 1 Chr 22:1 (quotation, high confidence) · 1 Chr 22:2 (allusion, high confidence) · 1 Chr 22:8 (quotation, high confidence) · Num 25:11 (quotation, high confidence) · Ps 106:30 (105:30 LXX) (quotation, high confidence) · Ps 106:31 (105:31 LXX) (quotation, high confidence) · Exod 32:28 (allusion, high confidence) · 1 Sam 15:33 (allusion, high confidence) · 1 Kgs 18:40 (allusion, high confidence) · 1 Kgs 18:19 (allusion, medium confidence) · 1 Chr 22:9 (allusion, high confidence) · Eph 2:14 (quotation, high confidence) · 1 Chr 23:3 (allusion, high confidence) · 1 Chr 23:4 (allusion, high confidence) · 1 Chr 23:14 (quotation, high confidence) · 1 Chr 24:3 (allusion, high confidence) · 1 Chr 24:4 (quotation, high confidence) · 1 Chr 24:10 (allusion, high confidence) · Luke 1:5 (allusion, high confidence) · 1 Chr 25:1 (quotation, high confidence) · 1 Chr 25:2 (quotation, high confidence) · 1 Chr 25:3 (quotation, high confidence) · 1 Chr 25:5 (quotation, high confidence) · 1 Chr 25:6 (quotation, high confidence) · 1 Chr 26:26 (quotation, high confidence) · 1 Chr 26:27 (quotation, high confidence) · 1 Chr 26:28 (quotation, high confidence) · 1 Chr 27:5 (allusion, high confidence) · 2 Sam 23:20 (allusion, medium confidence) · 1 Chr 28:9 (quotation, high confidence) · Matt 7:7 (quotation, high confidence) · 1 Chr 28:10 (quotation, high confidence) · 1 Chr 28:11 (quotation, high confidence) · 1 Chr 28:12 (quotation, high confidence) · 1 Chr 28:17 (allusion, high confidence) · 1 Chr 28:19 (quotation, high confidence) · 1 Chr 28:20 (quotation, high confidence) · 1 Chr 29:2 (quotation, high confidence) · 1 Chr 29:5 (quotation, high confidence) · 1 Chr 29:14 (quotation, high confidence) · 1 Chr 29:15 (quotation, high confidence) · 1 Chr 29:19 (quotation, high confidence) · 1 Chr 29:20 (allusion, high confidence) · 1 Chr 29:21 (allusion, high confidence) · 1 Chr 29:22 (allusion, high confidence) · 1 Chr 29:23 (quotation, high confidence) · 1 Chr 29:29 (allusion, high confidence)
Notes and citation
Summary: On 1 Chronicles 15–29: David's ephod was not priestly; the psalms are David's; his altar on Ornan's floor was accepted by fire from heaven; he was not to build the temple because Christ, his son, would build the churches and Solomon prefigured his peace; the singers prophesied; the Spirit who gave the temple plan is Lord.
- Migne prints this as question I of 1 Chronicles. 1 Chr 15:27; 16:3, 7, 39; 21:26–22:2; 22:8; 23–29 (quotations 15:27; 16:7; 21:26, 29–30; 22:1, 8; 23:14; 24:4; 25:1–5, 6; 26:26–28; 28:9–12, 19–20; 29:2, 5, 14–15, 19, 23, 29); Num 25:11; Ps 106:30–31 (LXX 105:30–31); Exod 32:28; 1 Sam 15:33; 1 Kgs 18:40 (with 18:19); Eph 2:14; Luke 1:5; Matt 7:7. The LXX of 1 Chr 24:10 assigns Abijah the eighth lot; Theodoret says “seventh”, translated as written. The aim at “those who war against the Spirit” is Theodoret's polemic against the Pneumatomachians. A word in the sentence on David's thanksgiving (printed βανον) is garbled and is marked “…”. Displaced words are put back in their places by logged corrections: words of 1 Chr 21:30 and of 28:9 that had been printed inside other sentences, and the last sentences of the answer, which the OCR had printed out of order.
Notes on the original text
- Digital text corrected (Latin letters; OCR accent error; OCR letter error; OCR letter errors; displaced words (restored below) printed inside the quotation; displaced words (restored below) printed inside the word ἐπεπήγει; displaced words restored to their place; lines printed out of order by the OCR, restored to their sequence; stray bracket; stray digit; stray letter; stray letters; stray mark; stray marks; stray syllable; word split by the OCR; word split by the OCR with stray mark): Ἔταξε τα Δαβὶδ → Ἔταξε Δαβὶδ; Σαδοὐκ τ8 τὸν → Σαδοὐκ τὸν; ἐπεῥομφαίας τοῦ ἀγγέλου Κυρίου. Εἶτα τὸν τόπον, ἐν πήγει → ἐπεπήγει; φησὶ ", Κυρίου → φησὶ, Κυρίου; ἠδυνήθη ο Δαβὶδ → ἠδυνήθη Δαβὶδ; αὐτῆς 8ο τοῦ → αὐτῆς τοῦ; ἀπὸ προσώπου τῆς ᾧ τὸν Θεὸν → ἀπὸ προσώπου τῆς ῥομφαίας τοῦ ἀγγέλου Κυρίου. Εἶτα τὸν τόπον, ἐν ᾧ τὸν Θεὸν; Ἰσραήλ., Ὅτι → Ἰσραήλ. Ὅτι; Τὸ δὲ, Σὺ 87' οὐκ → Τὸ δὲ, Σὺ οὐκ; τρισχι λίους → τρισχιλίους; κρί-" νειν → κρίνειν; διδάσχει → διδάσκει; ἐν λόγοις ( καὶ πᾶν ἐνθύμημα διανοιῶν γινώσκει. Τὴν ἀναγΘεοῦ → ἐν λόγοις Θεοῦ; καὶ ἐνὰ νάβλαις → καὶ νάβλαις; Καὶ ὰ Μωσέως → Καὶ Μωσέως; ἁγίων· τοῦ Θεοῦ → ἁγίων τοῦ Θεοῦ; Κὶς', καὶ → Κὶς, καὶ; Σαλωμὴθ8, → Σαλωμὴθ,; εἰρῆ· σθαι → εἰρῆσθαι; ἐξετάζει Κύριος, καστὴν → ἐξετάζει Κύριος, καὶ πᾶν ἐνθύμημα διανοιῶν γινώσκει. Τὴν ἀναγκαστὴν; ὑμῖν. – – Ἴδε → ὑμῖν. Ἴδε; ποίει. ) Προέκρινέ → ποίει. Προέκρινέ; οἷκου Κυρίου → οἴκου Κυρίου; σήμερον τῷbræ Κυρίῳ → σήμερον τῷ Κυρίῳ; ὅτε σα ἐστι → ὅτι σά ἐστι; ἀν·θρωπίνης → ἀνθρωπίνης; λαὸν ᾿κοινωνῆσαι → λαὸν κοινωνῆσαι; προσκύνησιν. ἐπιτελέσας, τοῦ λαοῦ παρόντος ἐχειροτόνησε τὸν υἱόν. βασιλέα ἀντὶ Δαβὶδ τοῦ πατρὸς αὐτοῦ, ἀντὶ τοῦ, Δηλοῖ δὲ τῆς προτέρας ἱστορίας τὸ τέλος, ὡς καὶ Σαμουὴλ ὁ ὁρῶν, καὶ Νάθαν δὲ ὁ προφήτης, καὶ Γὰδ ὁ ὁρῶν βίβλους εἶχον συγγεγραμμένας. Ἔπειτα χιλιόμβην προσενεγκὼν, καὶ θυσίας ἑτέρας Τὸ δὲ, Ἐκάθισε Σολομὼν ἐπὶ θρόνου Κυρίου εἰς «Εἰς τὸν ὑπὸ τοῦ Θεοῦ δοθέντα θρόνον ἐκάθισε. → προσκύνησιν. Ἔπειτα χιλιόμβην προσενεγκὼν, καὶ θυσίας ἑτέρας ἐπιτελέσας, τοῦ λαοῦ παρόντος ἐχειροτόνησε τὸν υἱόν. Τὸ δὲ, Ἐκάθισε Σολομὼν ἐπὶ θρόνου Κυρίου εἰς βασιλέα ἀντὶ Δαβὶδ τοῦ πατρὸς αὐτοῦ, ἀντὶ τοῦ, Εἰς τὸν ὑπὸ τοῦ Θεοῦ δοθέντα θρόνον ἐκάθισε. Δηλοῖ δὲ τῆς προτέρας ἱστορίας τὸ τέλος, ὡς καὶ Σαμουὴλ ὁ ὁρῶν, καὶ Νάθαν δὲ ὁ προφήτης, καὶ Γὰδ ὁ ὁρῶν βίβλους εἶχον συγγεγραμμένας..
Topics: Trinity, Christology, Heresy, Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 5.2 (PG 80 80:809; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.3PG 80 80:819
Ἡ δευτέρα τῶν Παραλειπομένων βίβλος διδάσκει, ὡς ἡ σκηνὴ μὲν, ἣν ὁ μέγας Μωσῆς κατεσκεύασεν, ἐν τῇ Γαβαὼν εἰστήκει, ἡ δὲ κιβωτὸς ἐν τοῖς βασιλείοις, τῇ ἑτέρᾳ κεκαλυμμένη σκηνῇ. Ὁ δὲ Σολομών ἐν τῷ Μωσαϊκῷ θυσιαστηρίῳ χιλιόμβας ἱερατεύσας, ἱκέτευσε τὸν Θεὸν καὶ σοφίας τυχεῖν καὶ συνέσεως. Τῷ δὲ Χειρὰμ ἐπιστέλλων, τὴν οἰκείαν θεογνωσίαν ἀπέδειξε· «Τίς γὰρ, φησὶν, ἰσχύσει οἰκοδομῆσαι οἶκον τῷ Θεῷ, ὅτι ὁ οὐρανὸς, καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ, οὐχ ὑποίσουσιν αὐτόν; Καὶ τίς εἰμι ἐγὼ ὁ οἰκοδομῶν αὐτῷ οἶκον, ἀλλ᾽ ἢ τοῦ θυμιᾷν κατέναντι αὐτοῦ; Τὴν ἐμαυτοῦ, φησὶ, χρείαν πληρῷ. Τὴν αὐτοῦ γὰρ χωρῆσαι φύσιν οὐδὲ ὁ ὑπέρτερος οὐρανὸς δύναται· προσφέρειν δὲ αὐτῷ τὸ δυνατὸν ἐμοὶ βουλόμενος σέβας, χειροποίητον οἶκον οἰκοδομῶ. "Ὅσον δὲ ὀνίνησιν ἡ τῶν εὐσεβῶν φιλία, δεδήλωκεν ὁ Χειράμ ἀντιγράφων. Οὕτως γὰρ ἔφη Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν· ὃς ἔδωκε τῷ βασιλεῖ Δαβὶδ υἱὸν σοφὸν, καὶ εἰδότα φρόνησιν καὶ ἐπιστήμην, ὃς οἰκοδομήσει οἶκον τῷ Κυρίῳ. Δῆλον δὲ, ὡς ἐκ τῆς πρὸς τὸν Δαβὶδ συνηθείας μεμάθηκεν οὗτος, ὡς τοῦ Ἰσραὴλ ὁ Θεὸς οὐρανοῦ καὶ γῆς ἐστι ποιητής. Μηδεὶς δὲ νομιζέτω, τήνδε τὴν βίβλον πρὸς τὰς Βασιλείας διαφωνεῖν, ἐπειδὴ τοῦ ναοῦ τὸ μῆκος ἐξήκοντα μὲν πήχεων ἐνταῦθα εὑρίσκομεν, ἐκεῖ δὲ τεσσαράκοντα. Εὑρήσει γὰρ πρὸς τοῖς τεσσαράκοντα ἄλλους εἴκοσι τοῦ καλουμένου Δαβεὶρ, τουτέστι τοῦ ῾Αγίου τῶν ἁγίων· εἴκοσι δὲ προστιθεμένων τοῖς τεσσαράκοντα, ἐξήκοντα γίνονται. Οὕτως πάλιν τὸ ὕψος πέντε μὲν καὶ εἴκοσι πήχεων ἐν ταῖς Βασιλείαις εὑρίσκομεν, ἐνταῦθα δὲ εἴκοσι καὶ ἑκατόν. ᾿Αλλ᾽ ἐν τῷ παραδείγματι δεδήλωκεν ὁ θεῖος Δαβὶδ, ὡς οὐχ ἕνα μόνον ὄροφον εἶχεν ὁ θεῖος νεώς Τὸν οἶκον γὰρ, φησὶ, καὶ τὰ ὑπερῷα αὐτοῦ ποιήσεις. Καὶ ἡ ἱστορία δὲ τῶν Βασιλειῶν διδάσκει, ὅτι οὐ μόνον διώροφα, ἀλλὰ καὶ τριώροφα εἶχεν ὁ οἶκος. Πόλιν δὲ Δαβὶδ τὴν Σιὼν ὠνόμασεν. Ἐξεκκλησίασε γὰρ, φησὶν, ὁ Σολομών πάντας τοὺς πρεσβυτέρους Ἰσραὴλ, καὶ πάντας τοὺς ἄρχοντας τῶν φυλῶν, καὶ τοὺς ἡγουμένους τῶν πατριῶν τῶν υἱῶν Ἰσραὴλ, τοῦ ἀνενεγκεῖν τὴν κιβωτὸν διαθήκης Κυρίου ἐκ πόλεως Δαβίδ· αὕτη δὲ Σιών. Οὕτω δὲ καλεῖ τὴν ἀνωτέραν πόλιν. Ως ὀχυρωτέραν γὰρ τειχίσας, ἐν αὐτῇ τὰ βασίλεια ᾠκοδόμησε· Καὶ ἐξεκκλησιάσθη πρὸς τὸν βασιλέα Σολομῶντα πᾶς ἀνὴρ Ἰσραὴλ ἐν τῇ ἑορτῇ· οὗτος μὴν ἔβδομος. Ἑορτὴν δὲ τὴν σκηνοπηγίαν καλεῖ αὕτη γὰρ τρίτη ἦν ἑορτή. Καὶ εἰσήνεγκαν οἱ ἱερεῖς τὴν κιβωτὸν διαθήκης Κυρίου εἰς τὸν τόπον αὐτῆς, εἰς τὸ Δαβεὶρ τοῦ οἴκου, εἰς τὰ ῞Αγια τῶν ἁγίων, ὑποκάτω τῶν Χερουβείμ. Καὶ ἐντεῦθεν οὖν δῆλον, ὡς Δαβεὶρ τὸ ἄδυτον, καὶ ἄψαυστον, καὶ ἀνάκτορον ἐκάλεσε τοῦ ναοῦ, ὅπερ ῞Αγια ἁγίων ὀνομάζειν φίλον τῇ θείᾳ Γραφῇ. Τοῦ μέντοι Σολομῶντος προσευξαμένου, καὶ πέρας ἐπιτεθεικότος τῇ προσευχῇ, πῦρ κατενεχθὲν οὐρανόθεν τὰς προσενεχθείσας θυσίας ἀνάλωσε. Πάλιν μέντοι ἡ ἱστορία διδάσκει, ὡς τοῦ πανευφήμου Δαβίδ εἰσιν οἱ ψαλμοί. Λέγει δὲ οὕτως Καὶ οἱ Λευῖται ἐν ὀργάνοις ᾠδῶν Κυρίου, ὧν ἐποίησε Δαβὶδ ὁ βασιλεὺς, τοῦ ἐξομολογεῖσθαι ἔναντι Κυρίου, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ἐν ὕμνοις Δαβὶδ διὰ χειρὸς αὐτοῦ. Τοσαύτη δὲ ἦν ἡ τοῦ Σολομῶντος εὐσέβεια, ὅτι τοῦ Φαραὼ τὴν θυγατέρα εἰς τὰ νεόδμητα μετέστησε βασίλεια, λέγων· Οὐ κατοικήσει ἡ γυνή μου ἐν οἴκῳ Δαβὶδ βασιλέως Ἰσραὴλ, ὅτι ἅγιος οὗτος, οὗ εἰσῆλθεν ἐκεῖ ἡ κιβωτὸς Κυρίου. Κατέστησε δὲ καὶ τοὺς πυλωροὺς, καὶ τοὺς ᾠδοὺς, κατὰ τὰς τοῦ Δαβὶδ διατάξεις. Τὰ δὲ ἀγώγιμα ξύλα πεύκινα ὁ Ἰώσηπος κέκληκε. Ταῦτα τῶν μὲν Βασιλειῶν ἡ βίβλος ὑποστηρίγματα ἔφη γεγενῆσθαι τοῦ οἴκου Κυρίου, καὶ τοῦ οἴκου τοῦ βασιλέως· ἡ δὲ προκειμένη ἱστορία, ἀναβάσεις τῷ οἴκῳ Κυρίου, καὶ τῷ οἴκῳ τοῦ βασιλέως. Πάλιν μέντοι μανθάνομεν ἐντεῦθεν, ὡς Νάθαν ὁ προφήτης, καὶ Ἀχιὰ ὁ Σιλωνίτης, καὶ Ἰωὴλ ὁ κατὰ τοῦ Ἱεροβοὰμ τὴν ψῆφον ἐξενεγκών, βίβλους εἶχον συγγεγραμμένας. Καὶ οἱ κατάλοιποι γὰρ, φησὶ, τῶν λόγων Σολομῶντος, οἱ πρῶτοι καὶ οἱ ἔσχατοι, οὐκ ἰδοὺ οὗτοι γεγραμμένοι ἐπὶ τῶν λόγων Νάθαν τοῦ προφήτου, καὶ ἐπὶ τῶν λόγων ᾿Αχιὰ τοῦ Σιλωνίτου, καὶ ἐν ταῖς ὀράσεσιν Ἰωὴλ τοῦ ὁρῶντος περὶ Ἱεροβοάμ υἱοῦ Ναβάτ; Μεμαθήκαμεν δὲ ἐντεῦθεν, καὶ ὅτι ὁ ἄνθρωπος τοῦ Θεοῦ, ὁ τὸ ἐν Βαιθήλ θυσιαστήριον ῥαγῆναι κελεύσας, ὃν ὁ λέων συνέτριψε τοῦ Θεοῦ παραβεβηκότα τὴν ἐντολὴν, Ἰωὴλ προσηγορεύετο.
Hē deutera tōn Paraleipomenōn biblos didaskei, hōs hē skēnē men, hēn ho megas Mōsēs kateskeuasen, en tę̄ Gabaōn eistēkei, hē de kibōtos en tois basileiois, tę̄ heterą kekalymmenē skēnę̄. Ho de Solomōn en tǭ Mōsaïkǭ thysiastēriǭ chiliombas hierateusas, hiketeuse ton Theon kai sophias tychein kai syneseōs. Tǭ de Cheiram epistellōn, tēn oikeian theognōsian apedeixe; «Tis gar, phēsin, ischysei oikodomēsai oikon tǭ Theǭ, hoti ho ouranos, kai ho ouranos tou ouranou, ouch hypoisousin auton? Kai tis eimi egō ho oikodomōn autǭ oikon, all᾽ ē tou thymiąn katenanti autou? Tēn emautou, phēsi, chreian plērǭ. Tēn autou gar chōrēsai physin oude ho hyperteros ouranos dynatai; prospherein de autǭ to dynaton emoi boulomenos sebas, cheiropoiēton oikon oikodomō. "Hoson de oninēsin hē tōn eusebōn philia, dedēlōken ho Cheiram antigraphōn. Houtōs gar ephē Eulogētos Kyrios ho Theos Israēl, hos epoiēse ton ouranon kai tēn gēn; hos edōke tǭ basilei Dabid huion sophon, kai eidota phronēsin kai epistēmēn, hos oikodomēsei oikon tǭ Kyriǭ. Dēlon de, hōs ek tēs pros ton Dabid synētheias memathēken houtos, hōs tou Israēl ho Theos ouranou kai gēs esti poiētēs. Mēdeis de nomizetō, tēnde tēn biblon pros tas Basileias diaphōnein, epeidē tou naou to mēkos exēkonta men pēcheōn entautha heuriskomen, ekei de tessarakonta. Heurēsei gar pros tois tessarakonta allous eikosi tou kaloumenou Dabeir, toutesti tou ῾Agiou tōn hagiōn; eikosi de prostithemenōn tois tessarakonta, exēkonta ginontai. Houtōs palin to hypsos pente men kai eikosi pēcheōn en tais Basileiais heuriskomen, entautha de eikosi kai hekaton. ᾿All᾽ en tǭ paradeigmati dedēlōken ho theios Dabid, hōs ouch hena monon orophon eichen ho theios neōs Ton oikon gar, phēsi, kai ta hyperǭa autou poiēseis. Kai hē historia de tōn Basileiōn didaskei, hoti ou monon diōropha, alla kai triōropha eichen ho oikos. Polin de Dabid tēn Siōn ōnomasen. Exekklēsiase gar, phēsin, ho Solomōn pantas tous presbyterous Israēl, kai pantas tous archontas tōn phylōn, kai tous hēgoumenous tōn patriōn tōn huiōn Israēl, tou anenenkein tēn kibōton diathēkēs Kyriou ek poleōs Dabid; hautē de Siōn. Houtō de kalei tēn anōteran polin. Ōs ochyrōteran gar teichisas, en autę̄ ta basileia ǭkodomēse; Kai exekklēsiasthē pros ton basilea Solomōnta pas anēr Israēl en tę̄ heortę̄; houtos mēn ebdomos. Heortēn de tēn skēnopēgian kalei hautē gar tritē ēn heortē. Kai eisēnenkan hoi hiereis tēn kibōton diathēkēs Kyriou eis ton topon autēs, eis to Dabeir tou oikou, eis ta ῾Agia tōn hagiōn, hypokatō tōn Cheroubeim. Kai enteuthen oun dēlon, hōs Dabeir to adyton, kai apsauston, kai anaktoron ekalese tou naou, hoper ῾Agia hagiōn onomazein philon tę̄ theią Graphę̄. Tou mentoi Solomōntos proseuxamenou, kai peras epitetheikotos tę̄ proseuchę̄, pyr katenechthen ouranothen tas prosenechtheisas thysias analōse. Palin mentoi hē historia didaskei, hōs tou paneuphēmou Dabid eisin hoi psalmoi. Legei de houtōs Kai hoi Leuitai en organois ǭdōn Kyriou, hōn epoiēse Dabid ho basileus, tou exomologeisthai enanti Kyriou, hoti agathos, hoti eis ton aiōna to eleos autou, en hymnois Dabid dia cheiros autou. Tosautē de ēn hē tou Solomōntos eusebeia, hoti tou Pharaō tēn thygatera eis ta neodmēta metestēse basileia, legōn; Ou katoikēsei hē gynē mou en oikǭ Dabid basileōs Israēl, hoti hagios houtos, hou eisēlthen ekei hē kibōtos Kyriou. Katestēse de kai tous pylōrous, kai tous ǭdous, kata tas tou Dabid diataxeis. Ta de agōgima xyla peukina ho Iōsēpos keklēke. Tauta tōn men Basileiōn hē biblos hypostērigmata ephē gegenēsthai tou oikou Kyriou, kai tou oikou tou basileōs; hē de prokeimenē historia, anabaseis tǭ oikǭ Kyriou, kai tǭ oikǭ tou basileōs. Palin mentoi manthanomen enteuthen, hōs Nathan ho prophētēs, kai Achia ho Silōnitēs, kai Iōēl ho kata tou Hieroboam tēn psēphon exenenkōn, biblous eichon syngegrammenas. Kai hoi kataloipoi gar, phēsi, tōn logōn Solomōntos, hoi prōtoi kai hoi eschatoi, ouk idou houtoi gegrammenoi epi tōn logōn Nathan tou prophētou, kai epi tōn logōn ᾿Achia tou Silōnitou, kai en tais orasesin Iōēl tou horōntos peri Hieroboam huiou Nabat? Memathēkamen de enteuthen, kai hoti ho anthrōpos tou Theou, ho to en Baithēl thysiastērion rhagēnai keleusas, hon ho leōn synetripse tou Theou parabebēkota tēn entolēn, Iōēl prosēgoreueto.
The second book of Chronicles teaches that the tabernacle which the great Moses made stood at Gibeon, while the ark was in the palace, covered by the other tent. Solomon, having offered a thousand victims on the altar of Moses, begged God to obtain wisdom and understanding. Writing to Hiram, he showed his knowledge of God: “For who,” he says, “will be able to build a house for God, since heaven and the heaven of heaven cannot contain him? And who am I to build him a house, except to burn incense before him?” I am meeting my own need, he means. For not even the highest heaven can contain his nature; but wishing to offer him the reverence possible to me, I am building a house made with hands. How much the friendship of the pious benefits, Hiram showed in his reply. For he said thus: “Blessed be the Lord God of Israel, who made heaven and earth, who has given King David a wise son, endowed with prudence and understanding, who will build a house for the Lord.” It is clear that he had learned from his familiarity with David that the God of Israel is the Maker of heaven and earth. Let no one think that this book disagrees with the Kingdoms because here we find the length of the temple to be sixty cubits and there forty. For besides the forty he will find another twenty of the so-called Dabeir, that is, the Holy of Holies; and twenty added to forty make sixty. So again we find the height in the Kingdoms to be twenty-five cubits, but here a hundred and twenty. But in the pattern the divine David showed that the divine temple did not have only one story: “The house,” he says, “and its upper rooms you shall make.” And the history of the Kingdoms teaches that the house had not only two-storied but also three-storied parts. He named Zion the city of David: “For Solomon assembled,” it says, “all the elders of Israel and all the heads of the tribes and the leaders of the families of the sons of Israel, to bring up the ark of the covenant of the Lord from the city of David; this is Zion.” So he calls the upper city. For having walled it as stronger, he built the palace in it. “And every man of Israel assembled to King Solomon at the feast; this is the seventh month.” He calls Tabernacles the feast; for this was the third feast. “And the priests brought the ark of the covenant of the Lord to its place, into the Dabeir of the house, into the Holy of Holies, under the cherubim.” From this too it is clear that he called Dabeir the inner sanctuary, the untouchable shrine of the temple, which divine Scripture likes to call the Holy of Holies. When Solomon had prayed and finished his prayer, fire came down from heaven and consumed the sacrifices offered. Again the history teaches that the psalms are by the all-praised David. It says thus: “And the Levites with the instruments of the songs of the Lord, which King David made, to give thanks before the Lord, for he is good, for his mercy endures forever, with the hymns of David by their hand.” So great was Solomon's piety that he moved Pharaoh's daughter into the newly built palace, saying, “My wife shall not live in the house of David king of Israel, for it is holy, because the ark of the Lord has entered it.” He also appointed the gatekeepers and the singers according to David's ordinances. Josephus called the imported timber pine. The book of Kingdoms said these were made into supports for the house of the Lord and the king's house; the present history, into steps for the house of the Lord and the king's house. Again we learn from this that Nathan the prophet, Ahijah the Shilonite, and Joel, who pronounced the sentence against Jeroboam, had written books: “For the rest of the words of Solomon,” it says, “first and last, are they not written in the words of Nathan the prophet, and in the words of Ahijah the Shilonite, and in the visions of Joel the seer concerning Jeroboam son of Nebat?” We have learned from this too that the man of God who ordered the altar at Bethel to be split, whom the lion killed for transgressing God's command, was named Joel.
Textual problem in this passage: see the notes.
2 Chr 1:3 (allusion, high confidence) · 2 Chr 1:4 (allusion, high confidence) · 2 Chr 1:6 (allusion, high confidence) · 2 Chr 1:10 (allusion, high confidence) · 2 Chr 2:6 (quotation, high confidence) · 2 Chr 2:12 (quotation, high confidence) · 2 Chr 3:3 (allusion, high confidence) · 2 Chr 3:4 (allusion, high confidence) · 1 Kgs 6:2 (allusion, high confidence) · 1 Chr 28:11 (quotation, high confidence) · 1 Kgs 6:6 (allusion, medium confidence) · 2 Chr 5:2 (quotation, high confidence) · 2 Chr 5:3 (quotation, high confidence) · 2 Chr 5:7 (quotation, high confidence) · 2 Chr 7:1 (allusion, high confidence) · 2 Chr 7:6 (quotation, high confidence) · 2 Chr 8:11 (quotation, high confidence) · 2 Chr 8:14 (allusion, high confidence) · 2 Chr 9:10 (allusion, high confidence) · 2 Chr 9:11 (allusion, high confidence) · 1 Kgs 10:12 (allusion, high confidence) · 2 Chr 9:29 (quotation, high confidence) · 1 Kgs 13:1 (allusion, high confidence) · 1 Kgs 13:24 (allusion, high confidence)
Notes and citation
Summary: On 2 Chronicles 1–9: Solomon's confession that no house can contain God, the agreement of Chronicles and Kings on the temple's measurements, Zion as David's city, the psalms as David's, and the prophetic books of Nathan, Ahijah and Joel (whom Theodoret identifies with the man of God of 1 Kings 13).
- Migne prints the exposition of 2 Chronicles as an unnumbered preface; it has no question, which is why the staging flags a possible lost question. 2 Chr 1:3–12; 2:6, 12; 3:3–4; 5:2–7, 13; 7:1, 6; 8:11, 14; 9:10–11, 29 (quoted); 1 Kgs 6:2, 10; 10:12; 1 Chr 28:11; Josephus, Ant. 8.7.1. The LXX of 2 Chr 9:29 names the seer Ἰωήλ (Hebrew Iddo); Theodoret's identification of him with the man of God of 1 Kgs 13 is his own, translated as written.
Notes on the original text
- Digital text corrected (OCR accent error; OCR breathing error; stray footnote marks; stray mark; stray marks; stray syllable; word split by the OCR): διδά σκει → διδάσκει; κατ εσκεύασεν → κατεσκεύασεν; δυνατὸν -ἐμοὶ → δυνατὸν ἐμοὶ; τῶ Κυρίῳ → τῷ Κυρίῳ; Εύρήσει → Εὑρήσει; ὠνόμασεν **. → ὠνόμασεν.; Σιών*.) → Σιών.; Χερουβείμ*3. → Χερουβείμ.; Κυρίου **. → Κυρίου.; κέκληκε *7. → κέκληκε.; Βασι λειῶν → Βασιλειῶν; ὅτι *ο ὁ ἄνθρωπος → ὅτι ὁ ἄνθρωπος; Βαιθήλ σε θυσιαστήριον → Βαιθήλ θυσιαστήριον; παραβεβηκότὰ → παραβεβηκότα.
Extrabiblical texts: Josephus, Ant. 8.7.1 (Josephus (works); allusion)
Topics: Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 5.3 (PG 80 80:819; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/5-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.