Sulpicius Severus: CHRONICORUM LIBRI DUO

1 (1) Res a mundi exordio sacris litteris editas breviter constringere et cum distinctione temporum usque ad nostram memoriam carptim dicere aggressus sum, multis id a me et studiose efflagitantibus, qui divina compendiosa lectione cognoscere properabant, quorum ego voluntatem secutus non peperci labori meo, (2) quin ea, quas permultis voluminibus perscripta continebantur, duobus libellis concluderem, ita brevitati studens, ut paene nihil gestis subduxerim. (3) visum autem mihi est non absurdum, cum usque ad Christi crucem Apostolorumque actus per sacram historiam cucurrissem, etiam post gesta conectere; excidium Hierosolymae vexationesque populi Christiani et mox pacis tempora, ac rursum ecclesiarum intestinis periculis turbata omnia locuturus. (4) ceterum illud non pigebit fateri, me, sicubi ratio exegit, ad distinguenda tempora continuandamque seriem usum esse historicis mundialibus atque ex his, quae ad supplementum cognitionis deerant, usurpasse, ut et imperitos docerem et litteratos convincerem.

1 (1) I have undertaken to bind briefly together the matters set forth from the world’s beginning in the sacred writs and to tell, with a distinction of times, up to our memory, piecemeal, many having eagerly demanded this of me who hastened to learn divine things by concise reading; following their will I did not spare my labour, (2) but so that I might enclose in two little books those things which were contained in very many written volumes, striving for brevity, that I have almost omitted nothing of the deeds. (3) Moreover it seemed to me not absurd, since I had run through by sacred history as far as the cross of Christ and the acts of the Apostles, also to connect what came after the deeds: the destruction of Jerusalem and the vexations of the Christian people and soon the times of peace, and again all things of the churches disturbed by internal dangers I was about to speak of. (4) Furthermore it will not be displeasing to confess that I, wherever reason demanded, made use of world-historians for distinguishing the times and continuing the series, and from these I employed those things which were wanting as a supplement of knowledge, so as both to teach the unlearned and to convict the literate.

(5) verumtamen ea quae de sacris voluminibus breviata digessimus, non ita legentibus auctor accesserim, ut praetermissis his, unde derivata sunt, appetantur; nisi cum illa quis familiariter noverit, hic recognoscat quae ibi legerit; (6) etenim universa divinarum rerum mysteria non nisi ex ipsis fontibus hauriri queunt. nunc initium narrandi faciam.

(5) Nevertheless those things which we have briefly arranged from the sacred volumes I have not appended for readers so that, with those things omitted from which they are derived, they should be sought after; unless one knows those things familiarly, he will not recognize here what he has read there; (6) for truly all the mysteria of divine matters can be drawn only from the very fontibus themselves. Now I will make the beginning of narrating.

2 (1) Mundus a Deo constitutus est abhinc annos iam paene sex milia, sicut processu voluminis istius digeremus; quamquam inter se parum consentiant, qui rationem temporum investigatam ediderunt. (2) quod cum vel Dei nutu vel vitio vetustatis eveniat, calumnia carere debebit. mundo autem condito homo factus est; viro Adam, mulieri Eva nomen fuit.

2 (1) The world was established by God almost 6000 years ago, as we will set forth in the course of this volume; although those who have published an investigated account of the times agree little among themselves. (2) Which, whether it occurs by the nod of God or by the defect of antiquity, ought to be free from calumny. After the world was created, man was made; the man was named Adam, the woman Eva.

sed constituti in paradiso, cum interdicta sibi arbore degustassent, in nostram velut exules terram eiecti sunt. (3) deinde ex his Cain atque Abel nascitur; sed Cain impius fratrem interemit. filium Enoch habuit, a quo primum civitas condita est, auctoris nomine vocitata.

but having been placed in Paradise, when they had tasted of the forbidden tree, they were cast out into our land as exiles. (3) thereafter from these Cain and Abel are born; but impious Cain killed his brother. He had a son, Enoch, from whom a city was first founded, called by the name of its founder.

(4) ex hoc Irad atque ex eo Ma¸iahel nascitur. hic Mathusalam filium habuit isque Lamech genuit, a quo iuvenis occisus traditur, nec tamen nomen refertur occisi; quod quidem futuro mysterio fuisse praemissum a prudentibus aestimatur. (5) igitur Adam post necem filii minoris Seth filium procreavit, cum iam trigesimum et ducentesimum annum aetatis implesset, vixit autem annos DCCCCXXX.

(4) From him Irad was born, and from him Maiahel was born. This Maiahel had a son Mathusalam, and he begot Lamech, from whom a youth is reported to have been slain; yet the name of the slain is not handed down; which indeed the prudent reckon to have been prefigured on account of a future mystery. (5) Therefore Adam, after the death of his younger son, begot a son Seth when he had completed his two hundred and thirtieth year of age; and he lived moreover 930 years.

Seth vero Enos, Enos Kainan, Kainan Malaleel, Malaleel Iared, Iared Enoch genuit; qui ob iustitiam translatus a Deo traditur. (6) huius filius Mathusalam dictus est, qui Lamech genuit; ex quo Noë natus, iustitia egregius et prae ceteris mortalibus Deo carus acceptusque. (7) qua tempestate cum iam humanum genus abundaret, angeli, quibus caelum sedes erat, speciosarum forma virginum capti illicitas cupiditates appetierunt; ac naturae suae originisque degeneres, relictis superioribus, quorum incolae erant, matrimoniis se mortalibus miscuerunt.

Seth indeed begot Enos, Enos Cainan, Cainan Malaleel, Malaleel Iared, Iared Enoch; who, on account of his righteousness, is said to have been translated by God. (6) His son was called Mathusalam, who begot Lamech; from whom Noah was born, outstanding in righteousness and beloved and accepted by God above other mortals. (7) At that time, when the human race now abounded, the angels, for whom heaven was their seat,—seized by the beautiful form of virgins,—sought illicit desires there; and, degenerate from their nature and original state, having abandoned the superiors whose inhabitants they had been, they mixed themselves in marriages with mortals.

(8) hi paulatim mores noxios conserentes humanam corrupere progeniem, exque eorum coitu Gigantes editi esse dicuntur, cum diversae inter se naturae permixtio monstra gigneret.

(8) these, gradually imparting harmful morals, corrupted the human progeny, and from their coitus Giants are said to have been born, since the mingling of diverse natures among themselves produced monsters.

3 (1) Quibus rebus offensus Deus maximeque malitia hominum, quae ultra modum processerat, delere penitus humanum genus decreverat. sed Noë, virum iustum, vita innocens destinatae exemit sententiae. (2) idem admonitus a Deo diluvium terris imminere, arcam immensae magnitudinis ex lignis contexuit ac bitumine illitam impenetrabilem aquis reddidit, qua ille cum uxore ac filiis tribus et totidem nuribus clausus; volucrum etiam paria itidemque diversi generis bestiarum eodem claustro recepta, reliqua omnia diluvio absumpta.

3 (1) By these things offended, God, and most of all at the malice of men, which had gone beyond measure, decreed to destroy utterly the human race. But Noah, a just man, by an innocent life was delivered from the destined sentence. (2) He, warned by God that a deluge threatened the lands, constructed an ark of immense magnitude from wood and, smeared with bitumen, made it impenetrable to waters; in which he, with his wife and his three sons and as many daughters‑in‑law, was shut up; pairs of birds likewise and of beasts of various kinds were received into the same enclosure, and all the remaining things were consumed by the flood.

(3) igitur Noë, cum iam imbrium vim destitisse et quieto in salo arcam circumferri intellegeret, ratus, id quod erat, aquas decedere, corvum primum explorandae rei gratia, eoque non revertente - ut ego conicio, cadaveribus detentum - emisit columbam; quae cum consistendi locum non repperisset, reversa est. (4) rursum emissa folium olivae retulit, manifestum indicium, nudari cacumina arborum. tertio demum emissa non rediit; unde animadversum aquas destitisse.

(3) therefore Noë, when he understood that the force of the rains had already ceased and that the ark was being borne about on the quiet sea, thinking that, as was the case, the waters were withdrawing, first sent forth a raven for the sake of exploring the matter, and when it did not return — as I conjecture, detained by corpses — he sent out a dove; which, when it had not found a place to alight, returned. (4) Sent out again it brought back a leaf of olive, a manifest indicium that the tops of the trees were laid bare. At last, sent out a third time it did not return; whence it was observed that the waters had ceased.

(5) ita Noë arcam egressus est. id gestum a mundi exordio post annos, ut ego comperio, II CC duos et quadraginta.

(5) thus Noah came forth from the ark. This was done, from the world’s beginning, after 2242 years, as I learn.

4 (1) Ac primum Noë gram Deo statuit hostiasque ex volucribus immolavit. mox a Deo cum filiis benedicitur, praeceptumque accepit, ne sanguine vesceretur aut sanguinem hominis effunderet, quia mundi primordia mandati istius liber Cain maculaverat. (2) igitur vacuo tum saeculo ex filiis Noë semen fuit; tres enim habuit, Sem, Cham, Iaphet.

4 (1) And first Noah set aside thanks to God and sacrificed victims from the birds. Soon he was blessed by God together with his sons, and received the precept that he should not feed on blood nor shed the blood of a man, because at the world’s beginnings this command had been stained by Cain. (2) therefore, the world then being emptied, the seed was from Noah’s sons; for he had three, Sem, Cham, Iaphet.

sed Cham, quod sopitum vino patrem riserat, maledictum a patre meruit. (3) huius filius, Chus nomine, Nebroth gigantem genuit, a quo Babylon civitas constructa traditur. pleraque etiam oppida ea tempestate condita memorantur, quae nominatim persequi animus non fuit.

but Cham, because he had laughed at his father while the latter was stupefied with wine, deserved to be cursed by his father. (3) the son of this man, named Chus, begot Nebroth the giant, from whom the city Babylon is said to have been built. Many other towns are likewise reported to have been founded at that time, which I had no mind to pursue by name.

(4) sed cum multiplicaretur humanum genus diversaque loca atque insulas mortales haberent, una tamen omnes lingua utebantur, donec se in unum dispergenda per totum orbem multitudo contraxit. (5) his more humani ingenii consilium fuit, insigni aliquo opere famam quaerere, priusquam a se invicem deducerentur. (6) ita turrim facere aggressi, quae caelo accederet, nutu Dei, ut officia operantium praepedirentur, a sueto sermonis genere multa diverso neque ulli invicem intellecto linguarum ritu loquebantur; quo promptius dispersi sunt, quia alter alterum velut alienigenam facile relinquebat.

(4) but when the human race multiplied and mortals held diverse lands and islands, nevertheless all used one tongue, until the multitude, about to be dispersed through the whole world, drew themselves together into one. (5) by this custom of human ingenium there was a design to seek fame by some notable work, before they should be led away from one another. (6) thus they set about making a tower that would reach to heaven; by the nod of God, so that the labors of the workers would be hindered, they were put out of their accustomed kind of speech into a different one and, with the rite of tongues not understood by any in common, they spoke; by which they were more quickly dispersed, because one easily left another as if a foreigner.

(7) sed filiis Noë ita divisus orbis fuit, ut Sem intra Orientem, Iaphet Occidentem, Cham mediis contineretur. ita usque Abraham ducta successio nihil sane insigne memorabile in se habuit.

(7) but the world was thus divided among the sons of Noë: Shem in the East, Japheth in the West, Ham was held in the middle regions. Thus the succession drawn down to Abraham contained, truly, nothing striking or memorable in itself.

5 (1) Abraham autem patre Thara natus post diluvium anno millesimo et septuagesimo. Abraham uxor Sara dicta est, primaque eius in regione Chaldaeorum habitatio fuit. inde apud Charras una cum patre diversatus est.

5 (1) Abraham, however, born of his father Thara after the Flood in the year 1070. Abraham's wife was called Sara, and his first dwelling was in the region of the Chaldeans. From there he sojourned at Charras together with his father.

(2) qua tempestate admonitus a Deo, domum patriam ac patrem relinquens, assumpto Loth fratris filio in terram Chananaeorum profectus in loco, cui Sychem nomen est, consedit. (3) mox annonae inopia Aegyptum concessit, ac rursum reversus. Loth, prae multitudine familiae a patruo digressus, ut laxioribus vacuae tum regionis spatiis uterentur, in Sodomis consedit.

(2) at that time, warned by God, leaving his native house and his father, and taking Lot, his brother’s son, he set out into the land of the Canaanites and settled in the place called Sychem. (3) Soon a scarcity of grain drove him into Egypt, and he returned again. Lot, having departed from his uncle because of the multitude of his household, so that they might make use of the then more spacious and uninhabited tracts of the region, settled in Sodom.

id oppidum infame incolis, viris in viros irruentibus, atque ob id invisum Deo fuisse traditur. (4) ea tempestate reges vicinarum gentium in armis erant; cum antea nullum inter mortales certamen fuisset. sed adversum hos, qui bello vicina temptabant, reges Sodomorum et Gomorrae vicinarumque regionum in proelium erumpunt, primoque impetu fusi victoriam concessere.

That town was infamous among its inhabitants, the men assaulting men, and for that reason is said to have been hateful to God. (4) At that time the kings of the neighboring peoples were in arms; whereas before there had been no contest among mortals. But against those who by war assailed the neighboring lands the kings of Sodom and Gomorrah and of the neighboring regions burst into battle, and, routed by the first onset, yielded the victory.

tum a victoribus Sodoma direpta praedae hostibus fuit, ductusque Loth in captivitatem. (5) quod cum Abraham comperisset, propere armatis servis suis, numero trecentis decem et octo, reges victoria feroces exutos praeda armisque in fugam compulit. (6) tum a Melchisedech sacerdote benedictus est, eidemque praedae decimas dedit.

then Sodoma was plundered by the victors for the enemies, and Loth was led into captivity. (5) When Abraham learned this, swiftly with his armed servants, numbering 318, he drove the kings, fierce from victory, stripped of spoil and arms, into flight. (6) Then he was blessed by Melchisedech the priest, and to the same he gave a tenth of the spoils.

reliqua his, quibus erepta erant, reddidit.

He restored the remaining goods to those from whom they had been taken.

6 (1) Per idem tempus Abrahae Deus locutus est, multiplicandumque semen eius, sicut arenas maris stellasque caeli, spopondit; peregrinumque eius semen futurum praedictum ac posteros in hostili solo per quadringentos annos laturos servitium, post libertati restituendos. (2) tunc ei atque uxori eius adiectione unius litterae nomen immutatum; ita nunc ex Abram Abraham, ex Sara Sarra dicitur. cuius quidem rei non inane mysterium non est huius operis exponere.

6 (1) At the same time God spoke to Abraham, and promised that his seed should be multiplied like the sands of the sea and the stars of heaven; and that his seed should be strangers and that their descendants would sojourn in hostile soil for 400 years in servitude, and afterwards be restored to liberty. (2) Then by the addition of one letter his name was changed for him and his wife; thus Abram is now called Abraham, and Sara is called Sarra. The mystery of this matter is by no means unworthy to be set forth in this work.

(3) eodem tempore Abrahae lex circumcisionis imposita est, erat ei autem ex ancilla filius Ismahel. et cum ipse esset annorum centum, uxor autem eius nonaginta, futurum eis filium Isaac Deus pollicetur, qui cum duobus angelis ad eum venerat. (5) inde Sodomam missi angeli Loth in porta sedentem reppererunt, quos cum ille, homines existimans, hospitio receptos cenatosque domi haberet, iuventus improba ex oppido novos hospites ad stuprum flagitabant.

(3) At the same time the law of circumcision was imposed upon Abraham; and he had by a handmaid a son, Ishmael. And when he himself was one hundred years old, and his wife ninety, God promised them a son, Isaac, who had come to him with two angels. (5) Thence the angels sent to Sodom found Lot sitting at the gate, whom he, thinking them men, received with hospitality and had sit and dine in his house; insolent youths from the town clamored for the new guests to be given over to rape.

Loth pro hospitibus filias offerens, non adquiescentibus, quibus illicita potius desiderio erant, ipse ad stuprum trahebatur. (5) quem angeli propere ab iniuria vindicantes luminibus impudicorum caecitatem offuderunt. tum Loth ab hospitibus edoctus perdendum oppidum, propere cum uxore et filiabus egressus; interdictum tamen est, ne retrorsum respicerent.

Loth, offering his daughters for his guests, they not consenting, who rather were seized by illicit desire, he himself was dragged toward rape. (5) Whom the angels, hastily defending from injury, cast blindness into the eyes of the shameless. Then Loth, taught by his guests that the city was to be destroyed, quickly departed with his wife and daughters; yet it was forbidden that they look back.

(6) sed mulier parum dicto audiens - humano malo quo aegre vetitis abstinetur -, reflexit oculos statimque in molem conversa traditur. (7) at Sodoma divinis ignibus conflagravit. Loth autem filiae existimantes humanum genus interisse concubitum inebriati patris appetiverunt, unde Moab et Ammon nati sunt.

(6) but the woman, listening too little to the word — to the human evil from which the forbidden are with difficulty kept away — looked back and was immediately transferred, turned into a mass. (7) but Sodom was consumed by divine fires. Lot, however, his daughters thinking the human race to have perished, sought intercourse with their drunken father, whence Moab and Ammon were born.

7 (1) Per idem tempus fere, cum Abraham esset iam centum annorum, Isaac filius natus est. tum ancillam, de qua Abraham filium susceperat, Sara expulit; quae habitasse in deserto una cum filio et praesidio Dei defensa traditur. (2) nec multum post Deus Abrahae fidem temptans immolandum sibi a patre filium Isaac poscit.

7 (1) At about the same time, when Abraham was already one hundred years old, his son Isaac was born. Then Sarah expelled the handmaid from whom Abraham had begotten a son; she is reported to have lived in the desert with her son and, defended by God's protection, to have been preserved. (2) Not long after, God, testing Abraham's faith, demanded that Isaac the son be sacrificed to him by his father.

quem ille non cunctatus offerre, cum arae puerum superposuisset gladiumque educeret, vox missa de caelo est, puero parceret; victimae aries praesto fuit. consummatoque sacrificio Abrahae Deus locutus est, promittens ea quae iam spoponderat. (3) at Sara, cum septimum et vigesimum et centesimum annum ageret, decessit; corpus cura viri sepultum in Chebron, Chananaeorum oppido, etenim illic Abraham commorabatur.

whom he, not hesitating to offer, after he had laid the boy upon the altar and had drawn the sword, a voice sent from heaven bade him spare the boy; a ram for the victim was at hand. and with the sacrifice accomplished God spoke to Abraham, promising the things which he had already pledged. (3) but Sarah, when she was living her 127th year, died; her body was buried by her husband in Chebron, a town of the Canaanites, for there Abraham was residing.

(4) tum Abraham Isaac filium iuvenilis aetatis videns, siquidem cum quadragesimum annum aetatis ageret, servo suo imperavit uxorem ei quaereret, ex ea tamen tribu atque terra, de qua ipse oriundus videbatur; modo ut inventam puellam in regionem Chananaeorum deduceret, nec putaret is causa coniugis in solum patrium rediturum. atque ut ea strenue mandata exsequeretur, contacto domini femine sacramentum dedit. (5) ita servus profectus in Mesopotamiam ad oppidum Nachor, Abrahae fratris, devenit.

(4) then Abraham, seeing Isaac his son in youthful age — for he was about forty years old — commanded his servant to seek a wife for him, yet from that tribe and land of which he himself seemed to be sprung; provided only that, when he had found the girl, he should bring her into the region of the Canaanites, and that he should not think to return to his native soil for the sake of a wife. And, that he might carry out these orders vigorously, having touched his master's hand he gave the woman an oath. (5) Thus the servant set out for Mesopotamia to the town of Nachor, Abraham's brother, and came there.

successitque in domum Bathuelis Syri, Nachore patre geniti; huius filiam Rebeccam, speciosam virginem, conspicatus poposcit atque ad dominum adduxit. (6) post id Abraham accepit uxorem Cethuram nomine, quae in Paralipomenis concubina dicitur, suscepitque ex ea filios. sed Isaac Sara edito substantiam tradidit, his autem, quos ex concubinis susceperat, dona distribuit.

and he came into the house of Bethuel the Syrian, son of Nahor the father; having seen his daughter Rebecca, a comely virgin, he asked for her and brought her to his master. (6) after this Abraham took a wife named Keturah, who in the Paralipomena is called a concubine, and he begot sons by her. but to Isaac he delivered the estate that came from Sarah; to those, however, whom he had begotten from concubines he distributed gifts.

atque ita ab Isaac separati sunt. (7) Abraham diem functus est, impletis annis centum et quinque et septuaginta; corpus sepulcro Sarae uxoris appositum.

and thus they were separated from Isaac. (7) Abraham died, his days completed to 175 years; his body was placed beside the sepulcher of his wife Sarah.

8 (1) At Rebecca, diu sterilis, assiduis mariti ad Dominum precibus a die matrimonii vigesimo fere anno geminos edidit; qui in matris aluo exultasse saepius traduntur, dictumque responso Dei est, duos in his populos praenuntiari, et maiorem minoris subdendum esse principio. sed prius editus, asper saetis, Esau vocatus, minori Iacob nomen fuit. (2) ea tempestate gravis annonae inopia incesserat.

8 (1) But Rebecca, long sterile, by her husband's continual prayers to the Lord, after about the twentieth year of the marriage bore twins; who are often said to have leapt in their mother's womb, and it was declared by God's response that two peoples were foreshown in them, and that the greater should be subject to the younger in rule. But the firstborn, rough with hair, was called Esau; the younger was named Jacob. (2) At that time a severe scarcity of the grain‑supply had begun.

qua necessitate Isaac in Geraris ad regem Abimalech cessit, admonitus a Domino, ne in Aegyptum descenderet; eidemque universae terrae illius possessio promittitur ibique benedicitur, multiplicatusque pecore atque omni substantia agente invidia ab incolis pellitur; pulsus apud puteum iuramenti consedit. (3) igitur annis gravior, luminibus obductis, cum Esau filium benedicere pararet, consilio Rebeccae matris Iacob se benedicendum pro fratre obtulit. ita Iacob adorandus principibus et gentibus fratri praeponitur.

by what necessity Isaac yielded in Gerar to King Abimalech, warned by the Lord not to descend into Egypt; and to him the possession of that whole land is promised and there he is blessed, and his flocks and all his substance having been multiplied, he is driven away by envy from the inhabitants; struck down, he sat at the well of the oath. (3) therefore, grown heavy with years, his eyes obscured, when he was preparing to bless his son Esau, at the counsel of Rebecca the mother Jacob offered himself to be blessed in place of his brother. Thus Jacob, to be adored by princes and peoples, is preferred before his brother.

(4) quis rebus Esau accensus fratri necem moliebatur. quo metu Iacob hortante matre in Mesopotamiam confugit, admonitus a patre ut ex domo Laban, fratris Rebeccae, uxorem acciperet; tanta illis cura fuit, cum in alienis terris consisterent, genus tamen intra familiam suam ducere. (5) ita Iacob profectus in Mesopotamiam, per soporem Dominum vidisse traditur; atque ob id locum somnii sacratum habens, lapidem ex eo sumpsit; vovitque, si rebus prosperis revertisset, titulum sibi domus Dei futurum decimasque omnium, quae adquisita sibi forent, Deo daturum.

(4) aggrieved by these events Esau plotted the death of his brother. By this fear Jacob, at his mother's urging, fled into Mesopotamia, being admonished by his father to take a wife from the house of Laban, Rebecca’s brother; so great was their care, while they were settled in foreign lands, nevertheless to continue their lineage within their own family. (5) Thus Jacob having set out for Mesopotamia is reported to have seen the Lord in sleep; and because of that he held the place of the dream sacred, took from it a stone, and vowed that if he returned in prosperous circumstances the place would be for him the title of the house of God and that he would give to God a tenth of all things that should be acquired to him.

(6) inde se ad Laban fratrem matris contulit quem ille sororis filium agnitum in hospitium benigne recepit.

(6) thence he betook himself to Laban, his mother's brother, whom he, having recognized as his sister's son, kindly received into his hospitium.

9 (1) Erant Laban duae filiae, Lia et Rachel; sed Lia oculis deformior, Rachel pulchra traditur. cuius specie Iacob captus amore virginis conflagrabat, eamque sibi in matrimonio a patre postulans septem annorum servitio se mancipavit. (2) sed impleto tempore, Lia ei supponitur; ac rursum septennii servitio subditur, atque ei Rachel traditur.

9 (1) Laban had two daughters, Leah and Rachel; but Leah was more deformed to the eyes, Rachel is reported beautiful. By the beauty of whom Jacob, seized with love for the virgin, was inflamed, and, demanding her from the father in marriage, bound himself in servitude for seven years. (2) But when the time had been completed, Leah was set before him; and again he was subjected to seven years’ service, and Rachel was delivered to him.

sed hanc diu sterilem, Liam fecundam fuisse accepimus. (3) filiorum, quos ex Lia Iacob habuit, haec sunt nomina; Ruben, Symeon, Levi, Iudas, Isachar, Zabulon, Dina; ex ancilla vero Liae Gad et Aser, ex ancilla Rachel Dan et Nephtalin nati sunt. at Rachel desperata iam partitudine Ioseph edidit.

but we have received that this one long barren was made fruitful, Leah. (3) The sons whom Jacob had from Leah these are the names: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dinah; from Leah’s handmaid, however, were born Gad and Asher; from Rachel’s handmaid were born Dan and Naphtali. But Rachel, already despairing of childbirth, bore Joseph.

(4) tum Iacob redire ad patrem cupiens, rum ei Laban socer partem pecorum mercedem servitii dedisset, obque id parum. sibi eum aequum gener Iacob ratus, dolum ab eo suspectans, clam profectus est vigesimo post fere anno, quam advenerat. Rachel viro inscio patris idola furto abstulit; qua iniuria Laban generum persecutus, non repertis idolis, pace facta regressus est, multum obtestatus generum, ne uxores filiabus suis superduceret.

(4) then Jacob, desiring to return to his father, when Laban the father-in-law had given him a portion of the flocks as the hire of his service, and because of this it was insufficient, deeming him a son-in-law fair to himself and suspecting deceit from him, secretly departed about 20 years after he had arrived. Rachel, without her husband's knowledge, stole her father's household idols by theft; by this wrong Laban pursued his son-in-law; the idols not being found, after a peace was made he returned, having earnestly entreated his son-in-law that he not impose the wives upon his daughters.

(5) inde digressus Iacob vidisse angelos et castra Dei traditur. sed cum praeter regionem Edom, quam Esau frater incolebat, iter destinaret, missis prius legatis et muneribus suspectum sibi fratrem exploravit. tum ille obviam fratri processit; nec tamen Iacob se ultra fratri credidit.

(5) thence departed, Jacob is said to have seen angels and the camp of God. But when he intended to journey beyond the region of Edom, which his brother Esau inhabited, having first sent envoys and presents he tested whether his brother was hostile to him. Then Esau went forth to meet his brother; yet Jacob did not trust himself further to his brother.

(6) sed pridie, quam inter se fratres convenirent, Deus humana specie assumpta, colluctatus cum Iacob refertur. et cum adversus Deum praevaluisset, tamen non esse mortalem non ignoravit; benedici se ab eo flagitabat. (7) tum a Deo ei immutatum nomen est, ut ex Iacob Israel diceretur.

(6) but on the day before the brothers were to meet, God, having assumed human guise, is reported to have wrestled with Jacob. and although he had prevailed against God, yet he was not unaware of his mortality; he entreated to be blessed by him. (7) then his name was changed by God, so that from Jacob he was called Israel.

sed cum ille vicissim a Deo nomen Dei quaereret, neu esse quaerendum, quia admirabile esset, responsum. ex colluctatione autem latitudo feminis Iacob obtorpuit.

but when he, in turn, sought from God the name of God, the answer was that it was not to be sought, because it is admirable. From the wrestling, however, Jacob’s vigor toward women was benumbed.

10 (1) Igitur Israel declinans fratris domum, promovit agmen in Salem Sicimorum oppidum, atque ibi loco pretio accepto tabernaculum statuit sibi. huic oppido Emor, Chorraeus princeps, praeerat. (2) huius filius Sychem Dinam filiam Iacob ex Lia genitam stupro subdidit.

10 (1) Therefore Israel, turning aside from his brother’s house, led his host to Salem, a town of the Shechemites, and there, the site having been acquired for a price, he set up a tabernacle for himself. Over this town Emor, a Chorrhean prince, presided. (2) The son of this man, Sychem, subjected Dinah, the daughter of Jacob born of Leah, to rape.

quo comperto Symeon et Levi, Dinae fratres, omnes in oppido sexus virilis dolo peremerunt atque impigre sororis ulti iniuriam; oppidum a filiis Iacob direptum praedaque omnis abducta. (3) id factum aegre admodum tulisse Iacob traditur. mox a Deo monitus Bethel petiit ibique altarium Deo statuit.

when this was discovered, Simeon and Levi, Dina’s brothers, slew all the men of the town by guile and promptly avenged their sister’s injury; the town was sacked by the sons of Jacob and all the spoil carried off. (3) That deed is said to have been borne by Jacob with great sorrow. Soon, warned by God, he went to Bethel and there set up an altar to God.

inde in parte turris Gader tabernaculum fixit. Rachel ex partu obiit; puer Beniamin vocatus est. Isaac decessit annos natus centum et octoginta.

thence, in the part by the tower of Gad, he pitched his tabernacle. Rachel died in childbirth; the son was named Benjamin. Isaac died, having lived 180 years.

(4) at Esau potens divitiis erat, uxoribus sibi etiam e Chananaeorum gente assumptis; cuius progeniem in hoc tam praeciso opere inserendam non putavi. si quis studiosior erit, ad originem revertatur. post excessum patris Iacob in solo eo, in quo Isaac vixerat, commorabatur.

(4) but Esau was wealthy in riches, his wives even taken from the people of the Canaanites; whose progeny I did not deem fit to insert in this so concise work. If anyone be more studious, let him return to the origin. After the death of his father, Jacob dwelt in that land in which Isaac had lived.

filii eius aliquando ab eo pascui gratia cum gregibus secesserunt, Ioseph tamen et Beniamin parvus domi resederant. (6) carus admodum Ioseph patri obque id invisus fratribus, simul quia frequentibus eius somniis maiorem eum omnibus futurum portendi videbatur. igitur ad inspiciendos greges revisendosque fratres a patre missus oportunus iniuriae fuit.

his sons sometimes, for the sake of pasture, withdrew from him with the flocks; Joseph however and little Benjamin remained at home. (6) Joseph, very dear to his father and for this hated by his brothers, and likewise because by his frequent dreams he seemed to portend that he would be greater than all, therefore proved a ready mark for injury when, sent by his father to inspect the flocks and to visit his brothers, he went forth.

(7) namque viso fratre consilium necis eius ceperunt. sed obsistente Ruben, cui a tanto facinore abhorrebat animus, in lacum demissus; mox suadente Iuda deducti ad mitius consilium negotiatoribus eum, qui tum Aegyptum petebant, vendiderunt. atque ab his Petefrae, praeposito Pharaonis, traditus est.

(7) for when they saw their brother they took counsel for his death. But with Ruben opposing, whose mind recoiled from so great a crime, he was lowered into a pit; soon, Judah proposing a milder plan, they, having brought him down to merchants who were then bound for Aegyptum, sold him. And by them he was delivered to Petefrae, praepositus of Pharaoh.

11 (1) Per idem tempus Iudas, Iacob filius, Savam Chananaeam in matrimonium assumpsit. ex qua tres filios sustulit, Her, Onan, Selam. sed Her Thamar concubio sociatur.

11 (1) At the same time Judah, son of Jacob, took Shuah the Canaanite woman in marriage. From her he begot three sons, Er, Onan, Shelah. But Er was joined to Tamar in concubinage.

quo mortuo Onan fratris uxorem accepit; qui, quia spermata in terram effunderet, exstinctus a Deo refertur. (2) tum Thamar meretricio habitu assumpto socero mixta est, exque eo geminos edidit. (3) in partu autem illo mirabile fuit, quod cum prodeunti puero, ad dinoscendum qui prius nasceretur, obstetrix manum eius cocco illigasset, reductus in alvum matris puer posterior editus est.

upon whose death Onan took his brother’s wife; who, because he wasted his seed upon the ground, is reported to have been destroyed by God. (2) then Thamar, having assumed the dress of a harlot, mingled with her father-in-law, and by him produced twins. (3) in that birth, however, a wonder occurred: when the child coming forth — in order to learn which had been born first — the midwife had bound his hand with a scarlet thread, the child drawn back into the mother’s womb was born afterward.

nomen infantibus Fares et Zara inditum. (4) at Ioseph, cum benigne a curatore regio, qui eum pretio acceperat, haberetur domumque eius et familiam procuraret, decorus ipse insigni specie uxoris domini oculos in se converterat. cumque amore turpi deperiret, appetitum saepius nec adquiescentem sibi falso scelere infamat, ac viro queritur stuprum sibi intentatum.

the names Fares and Zara were bestowed on the infants. (4) but Ioseph, since he was kindly held by the royal curator, who had acquired him for a price, and managed his house and household, himself comely with a remarkable aspect had turned his master’s wife’s eyes upon him. and when he pined away with shameful love, because he more than once did not yield to her desire she falsely accused him with a crime, and complained to her husband that a rape had been attempted upon her.

ita Ioseph in carcerem coniectus. erant in eadem custodia ministri regii duo; (5) qui cum somnia sua ad Ioseph retulissent, futura ex somnio coniectans, unum eorum poenas capite luiturum, alium absolvendum pronuntiavit. atque ita accidit.

Thus Ioseph was cast into prison. There were in the same custody two royal ministers; (5) who, when they had reported their dreams to Ioseph, he, conjecturing the future from the dream, proclaimed that one of them would pay the penalty with his head, the other would be released. And so it came to pass.

igitur post biennium somnium regi obiectum est. (6) quod cum a prudentibus Aegyptiorum non posset absolvi, minister regis ille carcere exemptus regem admonet, Ioseph esse mirum somniorum interpretem. (7) ita Ioseph solvitur interpretatusque est regi somnium; septem annis proximis maximam frugum ubertatem futuram, consequentibus inopiam.

Therefore, after two years the dream was presented to the king. (6) And since it could not be solved by the wise men of the Egyptians, that royal minister, having been released from prison, informed the king that Ioseph was a wondrous interpreter of dreams. (7) Thus Ioseph was freed and interpreted the king’s dream: that for the next seven years there would be a very great abundance of crops, with scarcity following.

quo metu rex perculsus, videns divinum in Ioseph spiritum, rei eum annonariae praefecit, aequato secum imperio. (8) tum Ioseph abundantibus per totam Aegyptum frumentis magnam copiam congessit; multiplicatisque horreis adversus futuram famem consuluerat. ea tempestate spes atque salus Aegypti in illo sita erat.

Struck by that fear, the king, seeing a divine spirit in Joseph, set him over the annona affairs, with authority made equal to his own. (8) Then Joseph, with abundant grain throughout all Egypt, amassed a great store; and, the granaries having been multiplied, he provided against the coming famine. At that season the hope and safety of Egypt were placed in him.

(9) per idem tempus duos ex Asenet filios genuit, Manassen et Ephraem; ipse autem, cum summam a rege potestatem accepit, erat annorum XXX; nam a fratribus septem decem annos natus venundatus est.

(9) at the same time he fathered by Asenet two sons, Manasseh and Ephraim; he himself, however, when he received the highest power from the king, was 30 years old; for he had been sold by his brothers at seventeen years of age.

12 (1) Interea rebus in Aegypto adversus famem bene compositis, orbem terrae gravis frumenti inopia quatiebat. qua necessitate compulsus Iacob filios in Aegyptum misit, Beniamin tantum secum domi retento. (2) igitur Ioseph rerum potentem, penes quem annonae arbitrium erat, fratres adeunt et more regio adorant.

12 (1) Meanwhile, with affairs in Egypt well arranged against the famine, a severe scarcity of grain was shaking the world. By this necessity compelled, Jacob sent his sons into Egypt, keeping only Benjamin with him at home. (2) Accordingly they go to Joseph, mighty in affairs, in whose hands the annona—the control of grain—lay, and they pay him homage in the royal manner.

quibus ille visis callide agnitionem dissimulans, hostiliter eos venisse et subdole loca explorare arguebat. (3) angebatur autem, quod Beniamin fratrem non videbat. res ergo in id deducitur, ut praesentiam eius pollicerentur, nimirum ut ex eo quaereretur, an isti explorandi causa Aegyptum intrassent.

when he had seen them, he, cunningly concealing his recognition, accused them of having come as enemies and of slyly reconnoitring the places. (3) moreover he was distressed because he did not see his brother Benjamin. the matter therefore is reduced to this: that they promise his presence, namely so that by him it might be asked whether these men had entered Egypt for the purpose of exploration.

ad promissi autem fidem Symeon obses traditur; ipsis frumentum gratis datum. rursum igitur revertentes Beniamin, ut convenerat, deduxerunt. (4) tum se cognoscendum Ioseph fratribus praebuit, non sine pudore male merentium.

To the faith of the promise, however, Simeon was delivered as a hostage; to them the grain was given gratis. Therefore, returning again, they brought Benjamin, as had been agreed. (4) Then Joseph allowed himself to be known to his brothers, not without the shame of those who had ill deserved it.

ita eos oneratos frumento multisque donatos domum remisit, praemonens quinque adhuc annos famem futuram; cum patre atque omni progenie et familia commigrarent. (5) ita Iacob in Aegyptum descendit, Aegyptiis admodum laetantibus, gaudente rege, benigne a filio susceptus. id gestum anno aetatis Iacob centesimo et trigesimo, a diluvio autem anno MCCC et LX. ceterum ab eo tempore, quo Abraham in terra Chananaeorum consedit, in id, quo Iacob Aegyptum ingressus est, referuntur anni CCXV.

thus he sent them home laden with grain and gifted with many things, warning that there would be yet five years of famine; they migrated with their father and with all progeny and household. (5) thus Jacob descended into Egypt, the Egyptians exceedingly rejoicing, the king rejoicing, kindly received by his son. This happened in the year of Jacob’s age 130, and in the year from the Flood 1360. Moreover, from that time when Abraham settled in the land of the Canaanites to that in which Jacob entered Egypt, there are reckoned 215 years.

(6) igitur Iacob septimo et decimo anno, quam in Aegypto advenerat, urgente morbo Ioseph filium obtestatur, corpus sepulchro redderet. (7) tum Ioseph benedicendos filios suos obtulit, quibus benedictis, cum tamen benedictionis merito maiori minorem praeposuisset, filios omnes benedictione lustravit. decessit autem annos natus CXLVII.

(6) therefore, in the seventeenth year since he had come into Egypt, with sickness pressing, Jacob beseeches Joseph his son that he might restore his body to the sepulcher. (7) then Joseph offered to bless his sons; and having bestowed the blessings — although by the merit of the benediction he had set the younger before the greater — he consecrated all the sons with a blessing. he died, however, having lived 147 years.

funus magnifice curatum; corpus in sepulchro patrum Ioseph condidit. (8) fratres post patris obitum pro conscientia paventes benigne habuit. decessit autem Ioseph ipse aetatis anno decimo et centesimo.

a funeral magnificently arranged; Joseph laid the body in the tomb of his fathers. (8) He treated the brothers kindly, they being fearful for their conscience after the father’s death. Joseph himself died at the age of 110.

13 (1) Igitur Hebraei, qui in Aegyptum devenerant, incredibile memoratu est quam cito numero aucti sint multiplicataque progenie Aegyptum repleverint. (2) sed defuncto rege, qui eos ob merita Ioseph benigne fovebat, succedentium regum imperio deprimebantur. nam et opus durum aedificandarum civitatium eis impositum, et quia iam multitudo abundans metuebatur, ne quandoque libertatem armis vindicarent, parvulos recens editos aquis mergere edicto regio cogebantur.

13 (1) Therefore the Hebrews, who had come into Egypt, it is incredible to relate how quickly they were increased in number and with multiplied progeny filled Egypt. (2) But with the king dead, who had kindly cherished them for Joseph’s merits, they were crushed under the rule of the succeeding kings. For both the harsh work of building cities was imposed upon them, and because the abundant multitude was feared, lest at any time they should recover liberty by arms, the newly born little ones were compelled by royal edict to be plunged into the waters.

(3) nec dissimulari cruentum imperium licebat. qua tempestate filia Pharaonis infantem in flumine repertum nutriendum pro filio curavit; nomen puero Moyses dedit. (4) Moyses hic, cum viriles annos ageret, conspicatur Hebraeum ab Aegyptio pulsari; quo permotus dolore.

(3) nor could the bloody rule be concealed. At that time the daughter of the Pharaoh found an infant in the river and cared for him to be nourished as her son; she gave the boy the name Moyses. (4) This Moyses, when he was passing into manly years, saw a Hebrew being beaten by an Egyptian; whereupon, moved by that grief.

fratrem ab iniuria vindicans, Aegyptium calce perculsum interemit. (5) mox supplicium e facto metuens in terram Madian profugit; et apud Iothor sacerdotem regionis illius diversatus filiam eius Sepphoram in matrimonium accepit exque ea duos filios Gersam et Eliezer sustulit. (6) hoc tractu temporum Iob fuit, lege naturae et agnitionem Dei et omnem iustitiam complexus, praedives opibus atque eo illustrior, quod his neque integris corruptus neque amissis depravatus est.

Defending his brother from injury, he killed the Egyptian who had been struck by his shoe. (5) Soon, fearing punishment for the deed, he fled into the land of Midian; and at Jethro, the priest of that region, sojourning, he took his daughter Zipporah in marriage, and by her raised two sons, Gershom and Eliezer. (6) In that span of years he was a man embracing the law of nature, the knowledge of God, and all righteousness, very wealthy in possessions and thereby the more illustrious in that he was neither corrupted while they remained intact nor depraved when they were lost.

(7) nam cum per diabolum exutus bonis, filiis etiam esset orbatus, ad extremum diris ulceribus affectus, non potuit vinci, ut prae doloris impatientia aliqua in parte peccaret. (8) mercedem denique divini testimonii consecutus, sanitati redditus omnia quae amiserat in duplum recepit.

(7) for when, stripped of his goods by the devil and even bereft of his sons, at last afflicted with dreadful ulcers, he could not be overcome so that, through impatience at the pain, he would sin in any part. (8) finally, having obtained the reward of divine testimony, restored to health, he received back in twofold all that he had lost.

14 (1) At Hebraei multiplicato servitutis malo pressi, querelis in caelum conversis, spem auxilii a Deo exspectabant. tum Moysi pascenti oves repente rubus ardere visa, flammis tamen, quod erat mirabilius innoxiis. (2) qua novitate obstupefactus rubo propius accessit, statimque ad eum istius modi fere verbis Deus locutus est; Dominum se esse Abraham, Isaac et Iacob, quorum progeniem, Aegyptiorum dominatione depressam, ereptam malis cupiat; iret ergo ad regem Aegypti ducemque se populi in libertatem restituendi praestaret.

14 (1) But the Hebrews, oppressed by the multiplied evil of servitude, their complaints turned up to heaven, awaited help from God. Then to Moses, tending sheep, a bush suddenly appeared to burn, yet the flames—what was more marvelous—did no harm. (2) Astonished by this novelty he drew nearer to the bush, and immediately God spoke to him in words almost of this sort: that he was the Lord of Abraham, Isaac, and Jacob, and that he desired the progeny of those men, depressed by the domination of the Egyptians, to be snatched away from evils; therefore he should go to the king of Egypt and should act as leader of his people in restoring them to liberty.

cunctantem potestate confirmat, virtutem ei signorum faciendorum impertiens. (3) ita Moyses in Aegyptum profectus, signis prius apud suos editis, assumpto fratre Aaron regem adiit; missum se a Deo prodit verbisque se Dei dicere, populum Hebraeum uti dimitteret. at ille negans se Dominum nosse parere imperio abnuebat.

he confirms the hesitating one with authority, imparting to him the power to work signs. (3) Thus Moses, having set out for Egypt, after first displaying signs among his own people, and having taken his brother Aaron with him, went to the king; he proclaimed that he was sent by God and, with words that he spoke as God’s, demanded that the Hebrew people be released. But he, denying that he knew the Lord, refused to obey the command.

(4) cumque Moyses in testimonium mandatorum Dei ex virga draconem fecisset, mox aquas omnes in sanguinem convertisset totamque terram ranis opplesset, facientibus similia Chaldaeis, magicas esse artes, quaecumque per Moysen fierent, potius quam Dei virtutem pronuntiabat, donec superductis sciniphibus terra oppleta est, Chaldaeis fatentibus maiestate divina ista fieri. (5) tum rex malo coactus, advocato ad se Moyse et Aaron, dat populo discedendi potestatem, modo ut superductam cladem averterent. (6) sed ubi clades exempta est, impotens sui animus, in se reversus, exire, ut convenerat, Israelitas non patiebatur.

(4) and when Moses, to bear witness to the commandments of God, had made a serpent of his rod, he soon turned all the waters into blood and the whole land was overrun with frogs; the Chaldaeans, doing similar things, pronounced them to be magical arts, whatever was performed through Moses rather than the power of God, until with their staffs held up the land was filled and the Chaldaeans confessed that these things happened by divine majesty. (5) Then the king, compelled by the calamity, having summoned Moses and Aaron to him, gave the people permission to depart, provided only that they avert the inflicted disaster. (6) But when the disaster was removed, his spirit powerless and turned inward, he would not permit the Israelites to go forth as had been agreed.

ad extremum decem plagis corporis et regni sui contusus et evictus est.

at last he was bruised and overcome by ten blows, both of his body and of his kingdom.

15 (1) Sed pridie quam Aegypto populus egressus est, mandatis Dei instruitur rudis adhuc temporum, mensem illum, qui tunc erat, primum omnium mensium esse cognosceret; sacrificium autem diei illius in sollemnitatem consequentium saeculorum ita esse celebrandum, ut quarta decima die mensis agnus immaculatus, anniculus, victima caederetur, eiusdem sanguine postes illinirentur; carnem penitus exedendam, os autem non conterendum; septem diebus fermento abstinerent, azymis uterentur, ritumque hunc posteris traderent. (2) ita populus egressus dives et suis copiis et Aegypti spoliis cumulatior; cuius numerus ex quinque et septuaginta Hebraeis, qui primi in Aegyptum descenderant, ad milia virorum sescenta pervenerat ... ab eo autem, quo primum Abraham terram Chananaeorum accesserat, anno trigesimo et quadringentesimo, a diluvio autem mille quingentis quinque et septuaginta. (3) igitur propere egressis columna nubis interdiu, noctu columna ignis praeferebatur.

15 (1) But on the day before the people went out of Egypt, they were instructed by the commandments of God, still untrained in the ways of times, so that they might recognize that that month, which then was, was the first of all months; and that the sacrifice of that day was to be celebrated as a solemnity for succeeding ages in this manner: on the fourteenth day of the month an unblemished lamb, a yearling, was to be slaughtered as the victim, and its blood was to be smeared on the doorposts; its flesh was to be wholly eaten, but no bone was to be broken; for seven days they were to abstain from leaven, to use unleavened bread, and hand down this rite to their posterity. (2) Thus the people went out rich, increased with their own goods and with the spoils of Egypt; the number of whom, from the fifty‑seven Hebrews who first went down into Egypt, had come to six hundred thousand men ... and from the time when Abraham first entered the land of the Canaanites it was the four hundred and thirtieth year, and from the Flood one thousand five hundred and fifty‑seven. (3) Therefore, having set out quickly, by day a pillar of cloud went before them, and by night a pillar of fire.

sed cum ob interiectum sinum rubri maris praeter terram Phylistiim via duceret, ne postea Hebraeis eremum aspernantibus redeundi in Aegyptum continentibus terris noto itinere facultas panderetur, nutu Dei aversi in rubrum mare illati sunt castraque ibi cunctantes constituerunt. quod ubi regi nuntiatum est, Hebraeum populum viae errore in obiectum mare devenisse, nullum ei esse exitum obsistente elemento, furens animi, quoniam angebatur, tot hominum milia regno suo et potestati decedere, exercitum propere educit. (5) iamque eminus arma signaque et protentae patentibus late campis acies visebantur, cum Hebraeis metu trepidis et caelum aspectantibus Moyses a Deo monitus percussum virga mare discidit.

but when, because the route led by the intervening gulf of the Red Sea past the land of the Philistines, lest afterward, the Hebrews spurning the desert and being constrained by lands known, an opportunity for return into Egypt by that route be opened, they, turned aside by the nod of God, were driven into the Red Sea and there, hesitating, made camp. When this was reported to the king — that the Hebrew people, by a wandering of the road, had come into the obstructing sea and that there was no outlet for them with the element opposing — he, raging in spirit, for he was vexed that so many thousands of men should depart from his kingdom and power, quickly led out his army. (5) And now from afar arms and standards and battle-lines with spears extended were seen across the wide-open plains, when Moses, warned by God, smote the sea with his staff and cleft it.

(6) ita populo, cedentibus in latera aquis, velut in continenti iter pervium fuit. nec cunctatus rex Aegyptius cedentes insequi mare, qua patebat, ingressus; mox coeuntibus aquis cum omni exercitu deletus est.

(6) thus for the people, with the waters withdrawing to the sides, the journey was passable as if on the mainland. Nor did the Egyptian king hesitate to follow the retreating ones by the path that lay open; soon, with the waters meeting, he and his entire army were destroyed.

16 (1) Tunc Moyses incolumitate suorum, exitio hostium virtute exultans canticum Deo cecinit, idemque omnis turba virilis ac muliebris sexus fecit. (2) sed ingressos eremum, cum iam per triduum iter agerent, aquae penuria urgebat, repertaque ob amaritudinem usui non erat. (3) ac tum primum impatientis populi contumacia apparuit iamque in Moysen ferebatur, cum edoctus a Deo lignum aquis intulit, cuius haec vis fuit, ut dulcem saporem fluentis redderet.

16 (1) Then Moses, exulting in the safety of his own and in the destruction of the foes by valour, sang a song to God, and the whole throng, both of the masculine and the feminine sex, did the same. (2) But having entered the desert, when they were now traveling for three days, a scarcity of water pressed them, and the waters found, because of their bitterness, were not fit for use. (3) And then for the first time the stubbornness of the impatient people appeared, and was directed against Moses, when, instructed by God, he thrust a piece of wood into the waters, whose power was this: that it restored a sweet taste to the flowing waters.

(4) exin promotum agmen apud Elim duodecim fontibus aquarum et septuaginta arboribus palmarum repertis consedit. rursum populus famem conquerens Moysen increpabat, Aegypti servitium cum saturitate ventris desiderans; tum grex coturnicum superne missus castra opplevit. (5) postero autem die animadvertunt qui extra castra processerant, parvis quibusdam siliquis oppletum solum; quarum species in modum coriandri seminis glaciali albitudine erat, ut crebro hibernis mensibus superductis pruinis tegi terram videmus.

(4) Then the advanced column, at Elim, where twelve springs of water and seventy palm trees were found, encamped. Again the people, complaining of hunger, reproached Moses, longing for the servitude of Egypt with a full belly; then a flock of quails, sent from above, filled the camps. (5) But on the next day those who had gone outside the camp noticed the ground filled with certain small pods; the appearance of which was like coriander seed, with a glacial whiteness, so that we oft see the earth covered with hoar-frost in the winter months.

(6) tum per Moysen populus admonetur, panem hunc eis munere missum Dei; unumquemque in id paratis vasculis tantum usurpare debere, quantum in diem unum pro numero singulis satis esset; sexto tamen die, quia sabbato colligi non liceret, duplum praesumerent. (7) verum populus, ut semper parum dicto audiens, more humani ingenii non refrenavit cupiditatem, ex reconditis in posterum quoque diem consulens. sed reposita foetore diro in vermes effervescebant, (8) cum die sexto in sabbatum reservata integra permanerent.

(6) then by Moysen the people are admonished: that this bread was sent to them as a gift of God; each person ought to use in their ready vessels only so much as would suffice for one day for each individual; yet on the sixth day, because it was not permitted to be gathered on the Sabbath, they should take a double portion. (7) but the people, as always slow to heed a saying, by the habit of human cunning did not restrain their desire, storing up from what was laid away also for the following day. (8) and when kept they boiled up with a dreadful stench into worms, while that which was reserved on the sixth day, kept for the Sabbath, remained whole.

hoc Hebraei per XL annos cibo usi, cuius sapor melli proximus; nomen manna traditur. in testimonium autem divini muneris reservasse Moyses gomor plenum in vase aureo dicitur.

This food the Hebrews used for 40 years, whose taste was nearest to honey; the name is reported as manna. Moreover Moses is said to have kept a full gomer in a golden vessel as a testimony of the divine gift.

17 (1) Inde progressus populus, cum aquae penuria temptaretur, aegre ab exitio ducis temperabat. tum Moyses mandante Domino apud locum, cui Choreb nomen est, virga petram percutiens large aquae copiam fecit. (2) sed ubi Raphidin perventum, Amalecitae populum incursionibus vastabant.

17 (1) Then advancing, the people, being tested by a scarcity of water, were scarcely kept from destruction by their leader. Then Moses, by the Lord’s command at the place called Choreb, striking a rock with his rod, made a plentiful supply of water. (2) But when they reached Raphidin, the Amalekites were ravaging the people with raids.

Moyses suis in proelium eductis, cum Iesum bellantibus praefecisset, assumpto Aaron et Ur spectator pugnae futurus, simul precandi Dominum gratia, montem conscendit. sed cum dubio eventu acies concurrissent, Moysi precibus victor Iesus hostes in noctem cecidit. (3) per idem tempus Iothor, Moysi socer, cum filia Sepphora, quae Moysi nupta, proficiscente in Aegyptum viro, domi resederat, liberisque eius, cognitis rebus quae per Moysen gerebantur, ad eum venit.

Moyses, his men led forth into battle, having put Iesum over those fighting, and having taken Aaron and Ur, about to be a spectator of the fight, and at the same time in the grace of praying to the Lord, climbed the mountain. But when the ranks had met with an uncertain outcome, by Moyses’ prayers Iesus, victorious, struck down the enemies by night. (3) At the same time Iothor, Moyses’ father‑in‑law, with his daughter Sepphora, who, married to Moyses, had remained at home when her husband departed for Egypt, and with his children, the matters which were being done through Moyses having become known, came to him.

(4) huius consilio Moyses ordines populi distribuit; tribunos centurionesque et decuriones praeficiens necessarium disciplinae ritum posteris tradidit; Iothor in patriam regressus. (5) exin ad Sinam montem perventum. ibi Moyses a Domino monetur, populus ut sanctificaretur, auditurus Dei voces; idque sollicite curatum.

(4) by his counsel Moses distributed the orders of the people; appointing tribunes, centurions, and decurions, he entrusted to posterity the necessary rite of discipline; Iothor having returned to his native land. (5) then they came to Mount Sinai. There Moses is warned by the Lord that the people be sanctified, to hear the voices of God; and this was carefully provided for.

sed ubi Deus monti institit, validis tubarum clangoribus aer quatiebatur, crassaeque nubes crebris cum fulminibus advolvebantur. (6) sed Moyses et Aaron in montis cacumine Dominum propter, populus circa ima montis constitit. ita lex lata multiplex et copiosa Dei verbis, et saepe repetita; cuius si quis erit curiosior, fontem ipsum adeat, nos eam breviter perstringimus.

but when God stood upon the mountain, the air was shaken by the strong clangors of trumpets, and thick clouds were rolled up with frequent lightnings. (6) but Moses and Aaron, on the summit of the mountain before the Lord, the people stood around the lower parts of the mountain. thus the law was promulgated, manifold and copious in God’s words, and often repeated; whoever shall be more curious about it, let him draw near to the very fountain; we touch it briefly.

(7) Non erunt, inquit, tibi dii alieni praeter me; non facies tibi idolum; non sumes nomen Dei tui in vanum; sabbato nullum opus facies; honorifica patrem tuum et matrem tuam; non occides; non moechaberis; non furtum facies; non falsum testimonium dices adversus proximum tuum; non concupisces quicquam proximi tui.

(7) "You shall have no foreign gods beside me; you shall not make for yourself an idol; you shall not take the name of your God in vain; on the Sabbath you shall do no work; honor your father and your mother; you shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness against your neighbor; you shall not covet anything of your neighbor."

18 (1) His a Deo dictis, cum tubae circumstreperent, lampades inardescerent, montem fumus obtegeret, populus prae timore inhorruit, verba Dei non sustinens; poposcitque a Moyse, ut ipsi tantum loqueretur Deus atque ita audita ad populum referret. (2) edicta autem Dei ad Moysen istius modi sunt; Hebraeus puer pecunia emptus sex annis serviet, post haec liber erit; sponte autem permanenti in servitute auris forabitur. qui hominem occiderit, capite poenas luet; qui imprudens, rite exul erit.

18 (1) After these words were spoken by God, while trumpets clattered around, lamps were kindled, smoke covered the mountain, the people trembled with fear, not enduring the words of God; and they begged of Moses that God should speak to him alone and that, thus having heard, he would report to the people. (2) The edicts of God to Moses are of this sort: a Hebrew boy bought with money shall serve six years, after these he will be free; but if he remains voluntarily in servitude his ear shall be bored. Whoever kills a man shall pay the penalty with his head; whoever is unwitting shall be lawfully exiled.

qui patrem matremve pulsaverit conviciumve eis dixerit, capitali supplicio afficitor. (3) si quis Hebraeum subreptum vendiderit, morti dabitur. si quis servum proprium servamve percusserit exque eo ictu obierit, reus in iudicio fiet.

whoever shall strike his father or mother, or shall utter a reproach against them, shall be punished with capital punishment. (3) if anyone shall have secretly sold a Hebrew, he shall be put to death. if anyone shall strike his own male or female slave and by that blow he dies, he shall be made a defendant in judgment.

si quis partum non deformatum mulieri excusserit ... neci dabitur. si quis servo oculum aut dentem extorserit, servus vindicta liberabitur. (4) taurus si hominem occiderit, lapidabitur; si dominus sciens bestiae vitium non consuluerit, et ipse lapidabitur, aut pretio se redimat, in quantum accusator poposcerit.

if anyone casts forth from a woman a born child not malformed ... he shall be given over to death. if anyone extorts an eye or a tooth from a slave, the slave shall be freed by vindication. (4) if a bull kills a man, it shall be stoned; if the master, knowing of the beast’s defect, did not provide against it, he himself shall be stoned, or shall redeem himself by payment, to the extent the accuser demands.

si servum taurus occiderit, in triginta didrachmis pecunia domino numerabitur. si quis defossum lacum non coopuerit pecusque in lacum ceciderit, pretium pecudis domino dabit. si taurus alterius taurum occiderit, pecus venumdabitur pretiumque domini partientur, peremptum etiam divident.

if a bull kills a slave, thirty didrachmas in money shall be paid to the master. if anyone does not cover over a dug pond and cattle fall into the pond, he shall give the price of the beast to the master. if one man’s bull kills another’s bull, the herd shall be sold and the price shared between the masters, and they shall also divide the slain animal.

quod si dominus vitium tauri sciens non consuluerit, taurum dabit. (6) si quis vitulum subripuerit, quinque restituet; si ovem subripuerit, quadrupli poena erit; si viva penes abactorem pecora reperientur, dupla restituet. nocturnum furem occidi licet, diurnum non licet.

but if the master, knowing of the bull’s defect, does not remedy it, he shall give the bull. (6) if anyone secretly steals a calf, he shall restore fivefold; if he steals a sheep, the penalty shall be fourfold; if the flocks are found alive in the possession of the rustler, he shall restore double. It is permitted to kill a nocturnal thief, not a diurnal one.

si cuius pecora alterius sata depaverint, dominus pecoris eversa restituet. si depositum perierit, is, penes quem depositum fuit, iurabit nihil se dolo egisse. fur inventus duplum dabit.

si the flocks of one have eaten another’s sown crops, the owner of the flock shall restore the destroyed produce. if a deposit is lost, he in whose custody the deposit was shall swear that he did nothing by deceit. if a thief is found, he shall give double.

commendatum pecus a bestia interceptum non restituetur. (7) si quis virginem nondum desponsatam corruperit, dotabit puellam et ita eam uxorem accipiet; si pater puellae nuptias recusaverit, dotem raptor dabit. si quis se pecudi miscuerit, morti dabitur.

An entrusted flock seized by a beast shall not be restored. (7) If anyone defiles a maiden not yet betrothed, he shall endow the girl and thus take her as wife; if the girl's father refuses the marriage, the raptor shall give the dowry. If anyone has mingled himself with cattle, he shall be given to death.

(8) sacrificans idolis pereat. viduam et orphanum non premendos; pauperem debitorem non perurguendum, nec usuram poscendam; vestimentum pauperis pro pignore non accipiendum. principem populi non increpandum.

(8) Whoever sacrifices to idols shall perish. The widow and the orphan are not to be oppressed; the poor debtor is not to be harshly pressed, nor is interest to be demanded; the poor man's garment is not to be taken as pledge. The prince of the people is not to be reproached.

primogenita omnia Deo offerenda. carnem a fera captam non edendam. coitiones in testimonium falsum in quamcumque malitiam non esse faciendas.

the firstborn all to be offered to God. flesh taken from a wild beast not to be eaten. coitions made for false testimony or for any malice not to be undertaken.

[inimici pecus errans non praeteribis, sed reduces. si animal inimici succubuisse oneri inveneris, erigere debebis. (9) innocentem et iustum non occides.

you shall not pass by a wandering flock of the enemy, but shall restore it. if you find an animal of the enemy that has given way under its burden, you ought to raise it up. (9) you shall not kill the innocent and the just.

non iustificabis impium pro muneribus.] munera non accipienda. advenam benigne habendum. sex diebus opus faciendum, sabbato requiescendum.

You shall not justify the impious for gifts.] Gifts must not be accepted. The stranger shall be held kindly. Work is to be done six days; on the Sabbath, rest shall be kept.

fructus septimi anni non metendos, sed pauperibus et egenis relinquendos.

the fruits of the seventh year are not to be reaped, but to be left to the poor and the needy.

19 (1) Haec fere Moyses ad populum verba Dei retulit altariumque ex duodecim lapidibus sub monte constituit. (2) ac rursum montem, in quo Deus consistebat, conscendit, adhibito secum Aaron, Nabad et Abiud maioribusque natu septuaginta. sed hi non valentes Dominum intueri, locum tamen, in quo Deus stabat, viderunt; cuius mirabilis forma et claritudo eximia refertur.

19 (1) These things, for the most part, Moses reported to the people as the words of God and set up an altar of twelve stones beneath the mountain. (2) And again he ascended the mountain on which God was standing, having with him Aaron, Nabad and Abiud and seventy elders older in birth; but these, not being able to gaze upon the Lord, nevertheless saw the place in which God stood, whose wondrous form and surpassing brightness is recounted.

Moyses accersitus autem a Deo interiorem nubem, quae circum Deum steterat, ingressus, quadraginta diebus totidemque noctibus ibi fuisse traditur. (3) quo tempore super aedificando tabernaculo atque arca rituque sacrificandi edoctus verbis Dei est; quae ego, quia prolixa admodum videbantur, inserenda huic tam praeciso operi non putavi. (4) sed immorante diutius Moyse, quippe qui XL dies apud Dominum duceret, populus desperato eius reditu Aaron compulit simulacra facere.

Moses, however, having been summoned by God and entered the inner cloud which had stood round about God, is said to have been there forty days and as many nights. (3) At that time he was instructed in the building of the tabernacle and the ark and in the rite of sacrificing, in the words of God; which things I, because they seemed rather prolix, did not think ought to be inserted into this so concise a work. (4) But with Moses remaining longer — for he was spending 40 days with the Lord — the people, despairing of his return, compelled Aaron to make simulacra.

(5) tunc ex metallis conflatis vituli caput exstitit. cui cum populus, Dei immemor, hostias obtulisset vinoque se et ventri dedisset, Deus spectans haec iusto dolore improbum populum nisi a Moyse exoratus delesset. (6) sed regressus Moyses, cum duas ex lapide tabulas manu Dei scriptas detulisset, populumque luxui et sacrilegio deditum deprehendisset, tabulas confregit, indignam esse gentem existimans, cui lex Domini traderetur.

(5) then from fused metals the head of a calf appeared. When the people, forgetful of God, had offered sacrifices to it and surrendered themselves to wine and to their belly, God, seeing these things, prepared just punishment and would have destroyed the wicked people, had they not been entreated by Moses. (6) But Moses returning, when he had brought down two tablets written by the hand of God, and had found the people given over to luxury and sacrilege, broke the tablets, deeming the people unworthy to whom the law of the Lord had been entrusted.

multis tamen increpitos Levitas ad se gregavit eisdemque praecepit, ut districtis gladiis populum caederent. quo impetu XX tria milia virorum perempta traduntur. (7) tum Moyses tabernaculum extra castra constituit; quod quotiens fuisset ingressus, columna nubis astare pro foribus visebatur coramque ad Moysen Deus loquebatur.

(7) nevertheless he gathered to himself many reproved Levites and ordered them that with drawn swords they should slay the people. By that onslaught 23,000 men are reported to have been killed. Then Moses pitched the tabernacle outside the camp; and whenever he had entered it, a column of cloud was seen to stand at the entrance, and God would speak before Moses.

(8) poscente autem Moyse ut Dominum in maiestate propria videret, responsum formam Dei mortalibus oculis perspici non posse, posteriora tamen eius videre concessum; tabulaeque, quas Moyses prius confregerat, refectae. sed in hoc colloquio Dei XL diebus diversatus apud Dominum Moyses traditur. (9) cumque de monte descenderet tabulas praeferens, tanta claritudine facies eius renidebat, ut intueri eum populus non valeret.

(8) Moyses, requesting to see the Lord in his own majesty, was answered that the form of God cannot be perceived by mortal eyes, yet to see his posterior parts was granted; and the tablets which Moyses had first broken were restored. But in this colloquy with God Moyses is delivered to the Lord, having tarried there for 40 days. (9) And when he came down from the mountain bearing the tablets, so great a brightness shone from his face that the people were not able to look at him.

sed cum mandata Dei relaturus esset, vultum velamento obtexit, atque ita ad populum verbis Dei locutus est. hoc in loco tabernaculum interiorumque eius aedificatio referetur. quo consummato nubes superne decidit (10) atque ita tabernaculum obumbravit, ut ipsum Moysen aditu excluderet.

but when he was about to recount the commandments of God, he covered his face with a veil, and thus spoke to the people the words of God. In this place the tabernacle and the building of its innermost parts are related. When this was finished the cloud fell down from above (10) and so overshadowed the tabernacle that it shut out access even to Moses.

haec fere duobus libris, Genesi atque Exodo, continentur.

These things are contained for the most part in two books, Genesis and Exodus.

20 (1) Exin Leviticus liber sequitur, in quo litandi praecepta traduntur, mandata etiam latae superius legi adduntur, plena omnia sacerdotalibus institutis. quae si quis cognoscere volet, perfectius inde capiet. nos enim suscepti operis modum custodientes solam historiam persequimur.

20 (1) Next follows the book of Leviticus, in which the precepts of worship are handed down, and commandments also added to the law laid down above; all things are full of priestly institutions. Which, if anyone wishes to know, he will grasp more perfectly from there. For we, keeping the measure of the undertaking we have assumed, pursue only the history.

(2) Igitur Levi tribu in sacerdotium segregata reliquae tribus dinumeratae repertaque hominum DC et III D. (3) cum ergo populus mannae cibo, ut supra retulimus, uteretur, tot tantisque beneficiis Dei, ut semper, ingratus viles, quibus in Aegypto assueverat, desiderabat. (4) tum Deus immensam copiam coturnicum castris intulit; quas cum avide diriperent, primoribus labiis admotis carnibus interibant. magnaque eo die in castris clades fuit, adeo ut XX et III virorum perisse tradantur.

(2) Therefore the tribe of Levi, segregated into the priesthood, when numbered among the remaining tribes, was found to contain 600 and 1,500 men. (3) Now when the people were using manna for food, as we have related above, with so many and such great benefits of God, as is ever the case, the ungrateful rabble, the cheap things to which they had been accustomed in Egypt, they desired. (4) Then God brought into the camp an immense abundance of quails; and when they were plundering these greedily, with flesh put to their lips they were perishing. And there was a great slaughter in the camp that day, so that 23 men are reported to have died.

ita populus eo, quem desiderabat, cibo punitus est. (5) inde promotum agmen et in Faran ventum est; edoctusque a Deo Moyses, vicinam esse terram, cuius possessionem eis promiserat Deus, exploratoribus in eam missis renuntiatur, felicem omni copia esse regionem, sed gentes validas et munita ingentibus muris oppida. (6) quod ubi populo compertum, magna mentes omnium formido incesserat; eoque mali ventum, ut spreto Moysi imperio ducem sibi constituere pararent, cuius ductu in Aegyptum reverterentur.

thus the people were punished with that food which they desired. (5) thence the column was advanced and they came into Faran; and Moses, instructed by God, reported back — when spies were sent into it — that the land whose possession God had promised them was near, that the region was happy with every abundance, but the peoples were strong and the towns fortified with huge walls. (6) when this was learned by the people, a great fear fell upon the minds of all; and the matter came to such a pass that, spurning Moses’ command, they prepared to appoint a leader for themselves under whose guidance they might return into Egypt.

(7) tum Iesus et Chaleb, qui inter exploratores terrae fuerant, conscissis vestibus flentes populum obtestantur, ne exploratoribus credant, formidolosa referentibus; se quoque una cum his fuisse, nihil metuendum in solo illo repperisse; (8) promissis illos Dei confidere oportere, hostes praedae potius quam exitio fore. sed gens indomita, sanis consiliis male renitens, in perniciem eorum ferebatur. quis rebus commotus Deus partem populi hostibus caedendam obiecit, exploratoribus interfectis ad vulgi formidinem.

(7) then Joshua and Caleb, who had been among the scouts of the land, with their garments torn and weeping besought the people not to trust the scouts, who were reporting fearful things; that they too had been with them and had found nothing to be feared in that soil; (8) declaring that they ought to trust in God, and that the enemies would be for spoil rather than for destruction. But the indomitable people, ill resisting sound counsels, were being carried toward their ruin. Moved by these things, God set a part of the people to be cut down by the enemies, the scouts having been slain to the terror of the multitude.

21 (1) Secuta est eorum contumacia, qui se Dathan et Abiron ducibus adversum Moysen et Aaron erigere conati sunt; sed eos vivos hiatu suo terra obsorbuit. (2) nec multo post totius populi in Moysen et Aaron orta seditio est, adeo ut tabernaculum, quod erat nefas ni sacerdotibus introire, irrumperent. tum vero catervatim in eos grassata mors est; momentoque omnes interissent, nisi Moysi precibus placatus Dominus cladem avertisset.

21 (1) Their contumacy followed, those who, with Dathan and Abiron for leaders, strove to rise up against Moses and Aaron; but the earth, with its gaping, swallowed them up alive. (2) Not long after there arose a sedition of the whole people against Moses and Aaron, so that they burst into the tabernacle, which it was sacrilege for laymen to enter. Then indeed death, sweeping upon them in throngs, would have consumed them all in a moment, had not the Lord, appeased by Moses’ prayers, averted the calamity.

numerus tamen peremptorum septingenti et XIIII milia fuit. (3) nec multo post ob aquae penuriam, ut iam saepius, populi exorta seditio est. tum Moyses a Deo monitus, ut petram virga feriret, familiari sibi experimento, siquidem id iam ante fecisset, semel atque iterum petram percussit, atque ita aqua effluxit.

The number, however, of those slain was 14,700. (3) Nor long after, because of a scarcity of water, as now more frequently, a sedition of the people arose. Then Moses, warned by God to strike the rock with his rod, by an experiment familiar to him—since indeed he had done this before—struck the rock once and again, and so water flowed forth.

in quo quidem notatus a Deo Moyses refertur, quod per diffidentiam non nisi iterato ictu aquam eduxerit; denique ob hoc peccatum promissam sibi terram non ingressus est, sicut inferius ostendam. (4) igitur Moyses ex eo loco promovens, cum praeter Edom agmen ducere pararet, missis ad regem legatis transeundi copiam poposcit, ob ius sanguinis bello abstinendum ratus; etenim gens illa Esau progenies erat. sed rex supplices aspernatus transitum negavit, paratus armis contendere.

in which indeed Moyses is reported to have been marked by God, because through diffidence he drew forth water only by a repeated stroke; moreover on account of this sin he did not enter the land promised to him, as I will show below. (4) therefore Moyses, moving on from that place, while he prepared to lead the host past Edom, having sent envoys to the king, requested leave of passage, thinking that on account of the right of blood war should be avoided; for that people were the progeny of Esau. But the king, scornful of the suppliants, denied the crossing, ready to contend with arms.

(5) tum Moyses in Or montem iter convertit, vetita via abstinens, ne quam inter consanguineos causam belli praeberet, in eoque cursu regem gentis Chananaeorum delevit. Seon quoque regem Amorraeorum perculit omnibusque eorum oppidis potitus est; Basan etiam et Balac reges devicit. castra super Iordanem haud longe ab Iericho molitus est.

(5) Then Moses turned his march to Mount Or, avoiding the forbidden road so as not to give any cause of war among kinsmen, and on that course destroyed the king of the people of the Canaanites. He also struck down Seon, king of the Amorites, and took possession of all their towns; he likewise subdued Bashan and King Balac. He made camp beyond the Jordan not far from Jericho.

tum adversus Madianitas certatum victique et subacti sunt. (6) Moyses mortuus est, cum XL in deserto annos populo praefuisset. ceterum Hebraei ob hanc causam tanto tempore in eremo fuisse traduntur, donec omnes, qui verbis Dei non crediderant, interirent.

then they fought against the Midianites and were vanquished and subdued. (6) Moses died, having presided over the people in the desert for 40 years. moreover the Hebrews are said to have remained in the wilderness for that reason so long, until all who had not believed the words of God perished.

excepto enim Iesu et Chaleb nemo ultra XX annos natus, Aegypto profectus, Iordanem transiit. (7) ipse Moyses ut terram promissam videret tantum nec contingeret, peccato eius adscribitur, quod eo tempore, quo saxum ferire et aquam producere praeceptus est, post tot virtutum suarum experimenta dubitaverit. (8) decessit autem anno aetatis vigesimo et centesimo.

for except Iesus and Chaleb no one over 20 years of age, having set out from Egypt, crossed the Jordan. (7) Moses himself, that he might but see the promised land and not enter it, is ascribed this sin—that at the time when he was commanded to strike the rock and bring forth water, after so many trials of his virtues he hesitated. (8) he died in the one hundred and twentieth year of his age.

de sepulchri loco parum compertum.

of the sepulchre’s place little is ascertained.

22 (1) Moyse mortuo summa rerum penes Iesum Nave filium erat; etenim illum sibi Moyses successorem constituerat, virum virtutibus sui simillimum. (2) principio autem suscepti imperii dimissis per castra nuntiis populum certiorem facit frumentum uti pararent, triduoque proximo iter pronuntiat. (3) sed Iordanis flumen validissimum transitum prohibebat, quia neque navium copia pro tempore erat neque vadari fluvius poterat, qui tum pleno alveo ferebatur.

22 (1) After Moses died the supreme charge of affairs was with Iesus son of Nave; for Moses had appointed him his successor, a man most like him in virtues. (2) At the outset of his assumed rule, after sending messengers through the camp he informed the people to prepare grain for use, and proclaimed that the march would be on the third day next. (3) But the very strong river Jordan forbade a crossing, because neither a supply of ships was at hand for the time nor could the river be forded, which then ran in a full channel.

igitur arcam praeferri a sacerdotibus eosdemque adverso flumine consistere iubet, quo facto incisus Iordanis traditur; ita per siccum copiae traductae. (4) erat in his locis oppidum nomine Iericho, muris validissimis munitum neque expugnationi neque obsidioni facile. sed Iesus Deo fretus, non armis aut viribus urbem aggressus, ferri arcam Dei circa muros iubet sacerdotesque praeire arcam et tuba canere.

therefore he orders the ark to be carried by the priests and that the same halt on the opposite bank of the river; which done, the Jordan is cut off and passed; thus the troops were led across on dry ground. (4) in these places there was a town by the name of Jericho, fortified with very strong walls, not easily subject to capture nor to siege. but Jesus, trusting in God, not attacking the city with arms or strength, orders the ark of God to be carried around the walls and the priests to precede the ark and to sound the trumpet.

sed cum arca septies circumacta esset, muri ac turres conciderunt, direptum oppidum atque incensum. (5) tum Iesus Deum traditur ... inde adversus Geth ductus exercitus, locatisque a tergo urbis insidiis, Iesus metum simulans, terga hosti dedit. quo viso qui in oppido erant patentibus portis cedentibus instare.

but when the Ark had been carried round seven times, the walls and towers fell down, the town was plundered and burned. (5) then Jesus was handed over to God ... thence an army was led against Geth, and with ambushes placed at the rear of the city, Jesus, feigning fear, showed his back to the enemy. when this was seen, those who were in the town, the gates open and yielding, began to press upon them.

ita hi, qui in insidiis fuerant, vacuam urbem cepere, caesique omnes absque ullius effugio; rex captus summoque supplicio affectus.

Thus those who had been in ambush seized the empty city, and all were cut down without any escape; the king was captured and subjected to the highest punishment.

23 (1) Quod ubi vicinarum gentium regibus compertum est, in bellum conspirant Hebraeos armis depellere. verum Gabaonitae, gens valida ex urbe opulenta, ultro se Hebraeis dediderunt, iussa facturos pollicentes, receptique in fidem; ut ligna et aquam conveherent imperatum. (2) sed regibus proximarum urbium deditio eorum iras convicerat.

23 (1) When this was discovered by the kings of the neighboring nations, they conspired to make war and to drive the Hebrews away by arms. But the Gibeonites, a strong people from a wealthy city, of their own accord surrendered themselves to the Hebrews, promising that they would do as commanded, and were received into the covenant; to carry wood and water as ordered. (2) Yet their surrender had provoked the anger of the kings of the nearby towns.

itaque admotis copiis oppidum eorum Gabaoth nomine obsidione circumsistunt. igitur oppidani, artis rebus suis, nuntios ad Iesum mittunt, obsessis uti succurreret. (3) ita ille maturato itinere inopinantibus supervenit caesaque ad internecionem multa hostium milia.

Therefore, with troops drawn up, they encompassed their town called Gabaoth with a siege. So the townsfolk, with their tools and possessions, sent envoys to Joshua, that he might come to the aid of the besieged. (3) Thus he, making a hurried march, came upon them unawares and many thousands of the enemy were cut down unto destruction.

cum dies caedentes deficeret noxque victis futura praesidio videretur, merito fidei dux Hebraeus noctem avertit, dies perseveravit; ita nullum hostibus effugium fuit. quinque reges capo interfecti sunt. eodem impetu vicinae quoque urbes imperio adiectae regesque earum perempti.

when the day of the slayers waned and night, seeming to be a sure refuge for the conquered, was about to come, the Hebrew leader, by right of faith, turned away the night and persisted through the day; thus there was no escape for the enemies. five kings were slain, beheaded. by that same onslaught neighboring cities too were added to the dominion and their kings were destroyed.

(4) verum quia omnia haec in ordinem persequi non fuit consilium, dum brevitati studemus, id modo annotandum curavimus, XX et novem regna imperio Hebraeorum subiecta; quorum terra per undecim tribus viritim distributa est. Levitis enim in sacerdotium assumptis nulla portio data, quo liberius servirent Deo. (5) equidem hoc exemplum non tacitus praeterierim, legendumque ministris ecclesiarum libenter ingesserim.

(4) but because it was not our plan to follow all these matters in order, since we aim at brevity, we have only taken care to note this: 29 kingdoms were subjected to the rule of the Hebrews; the land of which was distributed man by man among the 11 tribes. For the Levites, being taken into the priesthood, were given no portion, that they might serve God more freely. (5) indeed I would not pass over this example in silence, and I would gladly have it read to the ministers of the churches.

etenim praecepti huius non solum immemores, sed etiam ignari mihi videntur; tanta hoc tempore animos eorum habendi cupido veluti tabes incessit. inhiant possessionibus, praedia excolunt, auro incubant, emunt venduntque, quaestui per omnia student. (6) at si qui melioris propositi videntur, neque possidentes neque negotiantes, quod est multo turpius, sedentes munera exspectant, atque omne vitae decus mercede corruptum habent, dum quasi venalem praeferunt sanctitatem.

for indeed they seem to me not only forgetful of this precept, but even ignorant; so great at this time a desire of having wealth has crept upon their minds as a kind of wasting disease. they gape for possessions, cultivate estates, lie upon gold, buy and sell, they apply themselves to gain in all things. (6) but if any appear of better purpose, neither possessing nor trading — which is much more disgraceful — they sit awaiting gifts, and hold every honour of life corrupted by hire, while as if they were vendible they display sanctity for sale.

(7) sed longius quam volui egressus sum, dum me temporum nostrorum piget taedetque; ad inceptum redeo. igitur, ut supra dixi, diviso per tribus captivo solo, pace summa Hebraei perfruebantur, finitimis bello territis tot victoriis nobiles armis temptare. (8) eodem tractu Iesus mortuus est, anno aetatis decimo et centesimo.

(7) but I went farther than I wished, since I am wearied and disgusted by our times; I return to my beginning. therefore, as I said above, the land being divided among the tribes and the conquered soil, the Hebrews enjoyed the utmost peace, their neighbours, terrified by war, seeking to assay their noble arms in so many victories. (8) in the same interval Iesus died, in the 110th year of his age.

de imperii autem eius tempore parum definio; frequens tamen opinio est, XX et VII annis eum Hebraeis praefuisse. quod si ita est, a mundi exordio in excessum eius anni sunt III D CCC LXXX et IIII.

Concerning the time of his empire I define little; yet the prevailing opinion is that he presided over the Hebrews for 27 years. If that is so, from the world's beginning to his death the years are 3,884.

24 (1) Iesu mortuo populus sine duce agebat. sed cum adversus Chananaeos bellandum esset, dux belli Iudas assumptus est. huius ductu res prospere gestae; domi militiaeque summum otium; populus subactis aut per deditionem acceptis gentibus imperitabat.

24 (1) With Jesus dead, the people acted without a leader. But when it was necessary to fight against the Canaanites, Judas was taken as commander of the war. Under his leadership things were prosperously done; at home and in the camp there was the greatest peace; the people ruled the subdued nations or those peoples received by surrender.

(2) inde, ut semper fieri secundis rebus solet, morum disciplinaeque immemor matrimonia ex victis assumere paulatimque externos mores trahere ac mox profano ritu idolis sacrificare occepit; adeo cuncta cum externis societas perniciosa est. quae Deus longo ante prospiciens salubri Hebraeos responso instruxerat, devictas gentes ut internecioni darent. sed plebs cupida dominandi imperare victis cum pernicie malebat.

(2) then, as is wont to occur in prosperous affairs, forgetful of customs and discipline they began to take wives from the conquered, and gradually to import foreign mores, and soon to sacrifice to idols with profane ritual; so much so that all fellowship with outsiders became pernicious. which God, long beforehand foreseeing, had instructed the Hebrews by a salutary oracle, to give the vanquished nations over to internecine destruction. but the populace, eager for dominion, preferred to rule the conquered, with ruin.

(3) igitur cum relicto Deo idola colerent, destituti divino auxilio, a rege Mesopotamiae evicti et subacti VIII annis captivitatem pependerunt, donec Gothoniel duce in libertatem restituti per quinquaginta annos rerum potiti sunt. (4) rursumque corrupti longae pacis malo idolis litaverunt. moxque aderat poena peccantibus; ab Eglom rege Moabitarum devicti duodeviginti annis servierunt, donec instinctu Dei Aod regem hostium dolo interemit contractoque tumultuario exercitu libertatem armis vindicavit.

(3) therefore, when, God having been forsaken, they worshipped idols, deprived of divine aid, they were conquered and subdued by the king of Mesopotamia and endured captivity for 8 years, until, with Gothoniel as leader, restored to liberty they possessed the affairs of state for 50 years. (4) Again corrupted by the evil of long peace they made propitiation to idols. Soon the penalty came upon the sinners; defeated by Eglon, king of the Moabites, they served for 18 years, until, by the prompting of God, Aod slew the enemy king by stratagem and, having raised a makeshift army, vindicated their freedom by arms.

idem per LXXX annos in pace Hebraeis praefuit. huic Semigar successit; isque adversus Allophylos congressus secundum eventu proelium fecit. (5) rursumque Hebraeos secantes idola rex Chananaeorum Iabin nomine subiugavit gravissimamque in eos per XX annos dominationem exercuit, donec pristinum Debbora mulier statum reddidit.

The same man presided over the Hebrews in peace for 80 years. To him Semigar succeeded; and he, having met the Allophylos in battle, fought a fight favorable in its outcome. (5) Again the king of the Canaanites named Jabin subdued the Hebrews, cleaving to idols, and exercised a very grievous domination over them for 20 years, until Deborah the woman restored their former condition.

adeo nihil spei in eorum ducibus erat, ut muliebri auxilio defenderentur. quamquam haec in typum ecclesiae [forma] praemissa sit, cuius auxilio captivitas depulsa est. (6) sub hac duce vel iudice XL annis Hebraei fuerunt.

(6) so little hope was there in their leaders that they were defended by muliebri auxilio, a woman's aid. Although this was set forth as a type of the church's [form], by whose aid the captivity was driven off. Under this leader or judge the Hebrews remained for 40 years.

rursumque ob peccata Madianitis traditi duro imperio habebantur, afflictique malo servitutis divinum auxilium imploraverunt. ita semper in secundis rebus immemores caelestium beneficiorum idolis supplicabant, in adversis Deo. (7) unde cum reputare in animo soleo, populum tot beneficiis Dei obligatum, tot cladibus cum peccaret coercitum, expertumque et misericordiam et severitatem Dei nequaquam emendatum, et cum semper veniam erroris acciperet, semper peccasse post veniam, nihil mirum videri potest Christum ab his non receptum, cum iam inde ab initio totiens in Domino rebelles deprehendantur; magisque mirum est, illis semper peccantibus numquam Dei, si quando eum imploraverunt, defuisse clementiam.

And again, delivered to the Midianites on account of their sins, they were held under a hard rule, and afflicted by the evils of servitude they implored divine help. Thus ever in prosperous affairs forgetful of heavenly benefits they supplicated idols, in adversity to God. (7) Hence, when I am wont to reckon in my mind — a people bound by so many benefits of God, chastened by so many calamities when they sinned, having experienced both mercy and the severity of God yet by no means amended, and since they always received pardon for error, always sinned after pardon — it can be no wonder that Christ was not received by them, when already from the beginning they are so often found rebels against the Lord; and it is the more astonishing that, them always sinning, God’s clemency never failed them when at any time they implored him.

25 (1) Igitur cum eis, ut supra retulimus, Madianitae dominarentur, conversi ad Dominum, misericordiam solitam flagitantes, impetraverunt. (2) erat in Hebraeis Gedeon quidam nomine, vir iustus et carus Deo acceptusque. huic angelus de campo messis domum revertenti adstitit et ‘Dominns' inquit ‘tecum, potens in virtute’. (3) at ille voce humili non esse in se Deum ingemescebat, siquidem quod populum captivitas premeret, virtutumque Domini, qui eos de terra Aegypti eduxerat, flens recordabatur.

25 (1) Therefore, when, as we related above, the Madianites ruled over them, they turned to the Lord, beseeching the accustomed mercy, and obtained it. (2) There was among the Hebrews a certain man named Gedeon, a just man, dear to God and accepted. To him an angel, returning from the harvest-field to the house, stood by and said, "The Lord is with you, mighty in strength." (3) But he, with a humble voice, lamented that God was not in him, since captivity oppressed the people, and, weeping, he recalled the mighty deeds of the Lord who had led them out of the land of Egypt.

(4) tum angelus ‘vade’ inquit ‘in hoc spiritu, quo locutus es, et populum de captivitate eripe.' ille vero abnuere se infractis suorum viribus, cum ipse minimus esset, tantum onus suscipere. perstare angelus, ne dubitaret posse fieri, quae Deus loquebatur. (5) perfecto sacrificio dirutaque ara, quam Baalis idolo Madianitae sacraverant, ad suos profectus castra castris hostium contulit.

(4) Then the angel said, "Go," in that spirit in which you spoke, and rescue the people from captivity." But he, with the broken strength of his men and being himself the least, protested that he could not undertake so great a burden. The angel persisted, that he should not doubt that what God spoke could be done. (5) With the sacrifice finished and the altar heaped down, which the Midianites had consecrated to the idol Baal, he, having set out to his own, drew his camp up against the camps of the enemy.

sed Madianitis etiam gens Amalech se coniunxerat; Gedeon vero non amplius quam ad triginta et II milia exercitum paraverat. (6) sed priusquam confligeret, Deus ad eum locutus est, nimiam esse hanc multitudinem, quam in proelium vellet educere; Hebraeos pro solita perfidia eventum pugnae non Deo, sed virtuti suae daturos; itaque daret volentibus discedendi potestatem. quod ubi populo divulgatum, XX et II a castris recesserunt.

but with the Madianites the people of Amalech also had joined; Gedeon, however, had mustered an army of no more than 32,000. (6) but before the battle, God spoke to him that this multitude was too great to lead forth into the engagement; the Hebrews, by their habitual perfidy, would ascribe the outcome of the fight not to God but to their own valour; therefore he gave leave to those wishing to depart to go. When this was proclaimed to the people, 22 withdrew from the camp.

sed ex decem milibus, quae resederant, admonitus a Deo non amplius quam trecentos tenuit; (7) reliquos ab armis dimisit. ita media vigilia castra hostium ingressus, iussis omnibus tuba canere, magnum terrorem iniecit; neque cuiquam resistendi animus fuit; turpi fuga quo quisque potuit dilapsi. sed occurrentibus omni ex parte Hebraeis passim fugientes cadunt.

but of the ten thousand who had remained, admonished by God he kept no more than 300; (7) he dismissed the rest from their arms. Thus, entering the enemy camp in the middle of the watch, having ordered everyone to sound the trumpet, he cast great terror; nor did anyone have the spirit to resist; each, in disgraceful flight, slipped away as best he could. But, the Hebrews meeting them on every side, they fell here and there while fleeing.

reges Gedeon persecutus ultra Iordanem, comprehensos neci dedit. ea pugna C et XX ex hostibus caesa, XV capta traduntur. (8) tum consensu omnium Gedeoni, ut princeps populi esset, delatum.

Gideon, having pursued the kings beyond the Jordan, delivered the captured to execution. In that battle 120 of the enemies are said to have been slain and 15 taken. Then, by the consent of all, the chieftainship of the people was conferred upon Gideon.

quod ille aspernatus communi iure cum civibus vivere quam praeesse suis maluit. depulsa igitur captivitate, quae septem annos populum continuerat, pax per XL annos fuit.

He, disdainful of the common law, preferred to live with the citizens rather than to preside over his own. Therefore, the captivity having been driven off, which had hemmed in the people for seven years, there was peace for 40 years.

26 (1) Sed defuncto Gedeon filius eius Abimelech, ex concubina ortus, fratribus interemptis, pessimis quibusque consentientibus et maxime Sicimorum principibus operam navantibus, regnum occupavit. (2) isque discordiis civilibus exercitus, cum suos bello premeret; turrim quandam, in quam se amisso oppido fugientes receperant, expugnare aggressus, dum incautius subit, saxo a muliere ictus periit, cum triennio imperium tenuisset. (3) huic successit Thola, qui duobus et XX annis regno potitus est.

26 (1) But when Gedeon died his son Abimelech, born of a concubine, with his brothers slain, seized the kingship, the worst sort consenting and especially the chiefs of Shechem lending their aid. (2) And he, engaged in civil dissensions and oppressing his own in war, attacking to take by storm a certain tower into which those fleeing after the town had retreated, while he climbed up somewhat rashly, was struck by a woman with a stone and perished, after he had held power for three years. (3) To him succeeded Thola, who possessed the kingship for 22 years.

post hunc Iair fuit, qui cum aeque viginti et duos annos principatum obtinuisset, populus relicto Deo idolis se mancipavit. obque id Israelitae subacti sunt ab Allophylis et Ammonitis duoque de XX annis sub eorum imperio fuerunt. (4) quo tempore eis Deum invocantibus divinum responsum redditum est, simulacra potius invocarent, se non ultra misericordiam ingratis praestiturum.

After him was Jair, who, having held the principate likewise for twenty-two years, the people, God forsaken, enslaved themselves to idols. And on account of this the Israelites were subdued by the Philistines and the Ammonites and were for two twenty‑year periods under their rule. (4) At that time, when they called upon God, a divine response was returned to them, that they should rather invoke images, and that he would no longer grant mercy to the ungrateful.

at illi flentes culpam fateri et veniam precari, abiectisque idolis Deum implorantes negatam licet misericordiam impetraverunt. (5) igitur Iepta duce ad libertatem armis vindicandam frequentes conveniunt, missis prius ad Ammon regem legatis, finibus suis contentus bello abstineret. at ille proelium non abnuens aciem instruxit.

but they, weeping, confessed the fault and entreated pardon, and, having cast away their idols and imploring God, though mercy had been denied, obtained it. (5) therefore, with Jephtha as leader, they, numerous, assembled to vindicate their liberty by arms, after first sending envoys to the king of Ammon that he, content with his own borders, would refrain from war. but he, not refusing battle, drew up his battle‑line.

tum Iepta prius quam signum pugnae daretur, vovisse dicitur, si prospere pugnasset, eum, qui sibi primus revertenti obvius fuisset, hostiam Deo dandum. (6) ita victis hostibus, cum domum rediret, filia ei obviam fit, quae patrem exceptura victorem cum tympanis et choris laeta processerat. tum Iepta consternatus, dolore conscissis vestibus, indicat filiae voti necessitatem.

then Iepta, before the signal of battle was given, is said to have vowed that if he fought prosperously, the first one who met him on his return should be given as a victim to God. (6) thus, the enemies having been defeated, when he was returning home his daughter came out to meet him, who had gone forth joyfully to welcome her father the victor with timbrels and choruses. then Iepta, struck down, with his garments torn in grief, declares to his daughter the necessity of the vow.

at illa non feminea constantia, mori non recusans, duos tantum tamen menses vitae spatium petit, ut aequales suas prius videret. quibus actis ultro ad patrem rediit votumque Deo reddidit. (7) Iepta principatum sex annis tenuit.

but she, with no feminine constancy, not refusing to die, asked for only a span of life of two months, that she might first see her peers. when these things had been done she of her own accord returned to her father and restored the vow to God. (7) Iepta held the principate for 6 years.

huic Esebon successit, et tranquillis rebus exacto imperio anno septimo decessit. postque eum Ailon Zabulonites annis X itemque Abdon annis VIII rerum potiti, pacis tempore nihil quod historia loqueretur ediderunt.

Esebon succeeded him, and, with affairs tranquil and his rule completed, he died in year 7. After him Ailon, a Zabulonite, held power for 10 years, and likewise Abdon for 8 years; in that time of peace they produced nothing for history to record.

27 (1) Rursum Israelitae ad idola conversi, divino destituti praesidio, subiecti Allophylis per XL captivitatis annos poenas perfidiae pependerunt. (2) ea tempestate Samson natus traditur. huius mater diu sterilis angelum vidit, dictumque ei est, vino et sicera atque immundis abstineret; fore uti puerum ederet libertatis vindicem et hostium ultorem.

27 (1) Again the Israelites, having turned to idols and abandoned by divine protection, subjected to the Allophylis suffered the penalties of perfidy for 40 years of captivity. (2) In that time Samson is said to have been born. His mother, long barren, saw an angel, and it was said to her that she should abstain from wine and strong drink and from unclean things; that she would bear a boy who would be a vindicator of liberty and an avenger of their enemies.

ita mulier enixa puerum Samson nomen ei indidit. (3) is intonso capite mirae virtutis fuisse traditur, adeo ut leonem in via obvium manu discerperet. uxorem ex Allophylis habuit; quae cum absente viro in alterius matrimonium convenisset, dolore ereptae coniugis perniciem genti molitus est; fretus Deo et viribus palam victores clade afficiebat.

thus the woman, having borne a son, gave him the name Samson. (3) he is reported to have been of wondrous strength with an unshorn head, so much so that he tore a lion meeting him on the road with his hand. he had a wife from the Allophylis; and when she, with her husband absent, had come into another marriage, grieving for her lost spouse she contrived ruin for the nation; relying on God and on his strengths he openly dealt calamity to the victors.

CCC siquidem vulpibus captis, ardentes lampades earum illigavit caudis atque eas agris hostium immisit. ac tum forte maturis messibus facile incendium fuit, vineaeque et olivarum arbores exustae. (4) grandi Allophylorum exitio abreptae uxoris iniuriam ultus videbatur.

300. indeed, having caught foxes, he bound burning torches to their tails and sent them into the fields of the enemy. and then, by chance at the time of the ripe harvest, the fire was easily started, and vineyards and olive trees were burned. (4) he seemed to have avenged the injury to his wife, who had been carried off, by the great destruction of the Allophyls.

quo dolore Allophyli permoti mulierem tanti mali causam cum domo et patre incendio consumpserunt. sed Samson parum se vindicatum ratus, urguere omnibus incommodis profanam gentem non desinebat. (5) tum compulsi Iudaei vinctum eum Allophylis tradiderunt; sed traditus ruptis vinculis, arrepto osse asini, quod casus telum dederat, mille ex hostibus prostravit.

By this grief the Allophyls, moved, consumed the woman, the cause of so great an evil, together with her house and father in fire. But Samson, deeming himself little avenged, did not cease to press the profane nation with all manner of harms. (5) Then the Jews, driven, delivered him bound to the Allophyls; but, having been delivered, his bonds burst, and seizing the jawbone of an ass, which chance had given as a weapon, he laid low a thousand of the enemies.

ingravescente autem aestu, cum siti affectus esset, invocato Deo ex osse, quod manu tenebat, aqua fluxit.

As the heat grew oppressive, and he was afflicted by thirst, having invoked God, water flowed from the bone which he held in his hand.

28 (1) Ea tempestate Samson Hebraeis praeerat, Allophylis unius virtute domitis. igitur insidiantes vitae eius nec palam eum temptare audentes uxorem eius, quam ille postea acceperat, pecunia corripiunt, virtutem viri uti proderet. (2) illa eum blandimento muliebri aggressa diu eludentem et multa cunctantem perpulit ut indicaret, in crinibus capitis virtutem suam subsistere.

28 (1) At that time Samson presided over the Hebrews, the Allophylis having been subdued by the strength of one. Therefore, plotting against his life and not daring to attack him openly, they bribed his wife, whom he had afterwards taken, with money so that she might betray the virtue (strength) of the man. (2) She, having assailed him with a woman's blandishment, long mocking him and delaying with many pretexts, compelled him to reveal that his strength abode in the locks of his head.

(3) mox dormienti insidiata crinem eius abstulit atque ita eum Allophylis tradidit; nam saepe prius traditum comprehendere nequiverant. tum illi effossis oculis vinctum compedibus in carcerem coniecerunt. (4) sed spatio temporis accisus crinis crescere et cum eo virtus redire occeperat.

(3) soon, having ambushed him while he slept, she cut off his hair and thus delivered him to the Allophyls; for often before, when handed over, they had been unable to seize him. Then they, his eyes having been gouged out, threw him bound in fetters into prison. (4) but after a lapse of time the shorn hair began to grow, and with it the strength began to return.

iamque Samson conscius recepti roboris tempus modo iustae ultionis opperiebatur. erat Allophylis moris, cum dies festos agerent, Samson quasi in pompam publicam producere, capto insultantes. (5) ita die quodam, cum publicum epulum in honorem idoli dedissent, Samson exhiberi iubent.

and now Samson, conscious of the strength received, awaited only the time of just vengeance. It was the custom of the Allophylis, when they kept festival days, to lead Samson forth as if into a public pomp, mocking him once taken. (5) thus on a certain day, when they had held a public feast in honor of the idol, they ordered Samson to be exhibited.

templum autem, in quo omnis populus omnesque Allophylorum principes epulabantur, duabus subnixum columnis mirae magnitudinis erat; (6) productus Samson inter columnas statuitur. tum ille tempore arrepto, invocato prius Domino, columnas disiecit; turbaque omnis ruina domus obruta, ipse cum hostibus non inultus occubuit, cum XX annis Hebraeis praefuisset. (7) huic Simmichar successit, de quo nihil amplius scriptura prodidit.

But the temple, in which all the people and all the princes of the Allophyls feasted, was supported by two columns of marvelous size; (6) Samson, led forth, was set between the columns. Then he, seizing the time, having first invoked the Lord, rent the columns asunder; and the whole throng was buried by the ruin of the house, and he himself fell, not unavenged, with his foes, having governed the Hebrews for 20 years. (7) To him Simmichar succeeded, of whom Scripture records nothing further.

nam neque finem imperii eius repperi et fuisse populum sine duce invenio. ideo, cum adversus Beniamin tribum civile bellum fuit, Iudas temporarius dux belli assumptus est. sed plerique, qui de temporibus scripserunt, annuum imperium eius annotaverunt; plerique ita eum praeterierunt, ut post Samson Heli sacerdotem subiunxerint.

for I find neither the end of his rule nor that there was a people without a leader. Therefore, when there was a civil war against the tribe of Benjamin, Judas was chosen as a temporary war‑leader. But many who wrote of the times recorded his rule as lasting one year; and many so passed him over that they put Heli the priest in place after Samson.

nos eam rem ut parum compertam in medio relinquemus.

we will leave that matter, as little ascertained, undecided.

29 (1) Per haec tempora civile, ut diximus, bellum exarserat, causa autem motus haec fuit. (2) Levites quidam cum concubina iter faciens, urguente nocte compulsus in oppido Gabaa, quod ab Beniamitis incolebatur, successerat. cum eum senex quidam hospitio benigne recepisset, iuvenes ex oppido hospitem circumsistunt, stupro eum subdere parantes.

29 (1) At this time a civil war, as we said, had flared up; and the cause of the disturbance was this. A certain Levite, travelling with his concubine, pressed by the night, had come to the town called Gabaa, which was inhabited by the Benjamites. When a certain old man had kindly received him with hospitality, the youths of the town surrounded the guest, preparing to subject him to rape.

(3) multum a sene increpiti aegreque exorati, vicario demum concubinae eius corpore in ludibrium accepto, advenae pepercerunt, illusamque nocte tota postero die reddiderunt. Sed illa - stupri iniuria an verecundia, parum definio - viso viro animam efflavit. (4) tum Levita in testimonium diri facinoris membra eius in duodecim discissa partes per duodecim tribus misit, quo promptius omnes facti invidia commoveret.

(3) Much rebuked by the old man and hardly entreated, finally, with the concubine’s body taken as a vicarius for derision, the strangers spared the Levite, and having violated her through the whole night they returned her the next day. But she — by the injury of rape or by shame, I scantily define — when she saw the man, breathed out her soul. (4) Then the Levite, as a testimony of the dire facinus, sent her limbs, torn into twelve parts, through the twelve tribes, that he might more promptly move all by indignation at the deed.

(5) quod ubi omnibus compertum, undecim reliquae tribus adversum Beniamin in bellum conspirant. huic bello Iudas, ut diximus, dux fuit. sed duobus proeliis male pugnatum; tertio demum Beniamitae victi caesique ad internecionem; ita paucorum scelus publico exitio punitum.

(5) when this became known to all, the eleven remaining tribes conspired against Benjamin for war. Judas, as we said, was the leader in this war. But they fought badly in two battles; finally, in the third the Benjamites were defeated and slaughtered unto annihilation; thus the crime of a few was punished by public ruin.

(6) haec quoque Iudicum volumine continentur; Regum libri sequuntur. sed mihi annorum ordinem et seriem temporum persequenti parum continuata videtur historia. (7) nam cum post Samson iudicem Semigar fuerit, pauloque post historia consignet populum sine iudicibus egisse, Heli etiam sacerdos libris regnorum fuisse referatur, sed quot anni inter Heli et Samson fuerint minime scriptura prodiderit, video medii quiddam fuisse temporis, quod laboret ambiguo.

(6) these also are contained in the volume of the Judges; the Books of Kings follow. But to me the chronology of years and the series of times, in pursuing them, the history seems but little continuous. (7) for when after Samson Semigar was judge, and a little after the history notes that the people were without judges, it is also reported that the priest Eli was in the books of the reigns, yet how many years were between Eli and Samson the scripture in no wise has revealed; I see that there is some middle interval of time, which labors under ambiguity.

(8) ceterum a die mortis Iesu usque in id tempus, quo Samson defunctus est, numerantur anni CCCC et XVIII, a mundi autem exordio anni IIII CCC et III. (9) quamquam ab hac supputatione nostra ceteros discordare non nesciam; sed mihi conscius sum, me non incuriose latentem annorum ordinem protulisse, donec in haec tempora incidi, de quibus dubitare me fateor. nunc reliqua exsequar.

(8) moreover, from the day of the death of Jesus until that time when Samson died there are reckoned 418 years, and from the beginning of the world 4,303 years. (9) although I am not ignorant that others disagree with this computation of mine; yet I am conscious to myself that I have not carelessly set forth the latent order of the years, until I chanced upon those times, about which I confess I am in doubt. now I will pursue the remaining matters.

30 (1) Igitur, ut supra retuli, Hebraei sine iudice aut duce ullo proprio arbitrio agebant. Heli sacerdos erat; sub hoc Samuel natus est. (2) huic pater Elchana, mater Anna.

30 (1) Therefore, as I have related above, the Hebrews acted by their own free will without any judge or leader. Eli was priest; under him Samuel was born. (2) his father Elchana, his mother Anna.

haec diu sterilis, cum conceptum a Deo peteret, vovisse traditur, si puer nasceretur, sacrandum Deo. ita enixum puerum Heli sacerdoti tradidit. mox cum adolevisset, Deus ad eum locutus est.

this woman, long sterile, when she sought conception from God, is said to have vowed that, if a boy were born, he would be consecrated to God. thus having borne, she handed the boy over to Heli the priest. soon, when he had grown, God spoke to him.

(3) Heli sacerdoti iram denuntiat ob vitam filiorum, qui sacerdotium patris in quaestum verterant, munera a sacrificantibus exigentes; quamquam plerumque eos pater increpasse referatur, sed lenior obiurgatio non satisfecerat disciplinae. (4) igitur Allophylis in Iudaeam irruentibus obviam itum. sed victi Hebraei parant aciem restituere; arcam Domini secum in pugnam efferunt et cum ea filii sacerdotis prodeunt, quia ipse annis gravior luminibus obductis satisfacere officio nequiverat.

(3) Anger is denounced to the priest Heli on account of the lives of his sons, who had turned their father’s priesthood into profit, exacting gifts from those who sacrificed; although it is generally reported that the father rebuked them, yet the milder rebuke had not satisfied discipline. (4) therefore, when the Allophylis burst into Judea, they went out to meet them. But the defeated Hebrews prepare to restore the battle-line; they carry the ark of the Lord with them into the fight, and with it the sons of the priest go forth, because he himself, heavier with years and with his eyes clouded over, was unable to perform his office.

(5) sed ubi arca in conspectum hostium deducta est, maiestate quadam praesentis Dei territi fugam parabant. assumptaque rursum constantia et non sine Deo mutatis animis, totis viribus concurrunt. (6) victi Hebraei; arca capitur, filii sacerdotis cadunt.

(5) but when the ark was brought into the sight of the enemies, terrified by a certain majesty of the present God they prepared flight. and, having again taken up constancy and not without God, with minds changed, they rushed together with all their might. (6) the Hebrews were defeated; the ark is captured, the sons of the priest fall.

Heli, delato ad se mali nuntio, consternatus animam exspiravit, cum per annos XX sacerdotium administrasset.

Heli, the bad news having been brought to him, dismayed, breathed out his soul, after he had administered the priesthood for 20 years.

31 (1) Victores secundo proelio Allophyli arcam Dei, quas in potestatem venerat eorum, oppido Azoto in templum Dagon intulerunt. (2) sed simulacrum daemoni dicatum, ubi arca illata est, corruit; cumque idolum loco restituissent, nocte insecuta discerptum est. inde mures per omnem regionem exorti noxiis morsibus multa hominum milia leto dabant.

31 (1) In the second battle the Victores carried the ark of God, which had come into their power, into the temple of Dagon at the town of Azotus. (2) but the image, dedicated to a demon, where the ark had been brought, fell down; and when they had restored the idol to its place, it was found torn to pieces the following night. Thereupon mice sprang up throughout the whole region and by their noxious bites put many thousands of men to death.

(3) quo malo compulsi Azotii ad declinandam calamitatem arcam Dei ad Gethaeos transtulerunt. qui cum simili clade afficerentur, in oppidum Ascalonensium arcam transvexerunt. his vero, advocatis gentis eius primoribus, consilium fuit, arcam Domini Hebraeis reddere.

(3) Driven by that evil, the Azotians, to avert the calamity, transferred the ark of God to the Gethites. When they were afflicted by a similar plague, they carried the ark into the town of the Ascalonites. But for these, after summoning the chiefs of that people, the counsel was to restore the ark of the Lord to the Hebrews.

ita ex sententia principum augurumque et sacerdotum imposita vehiculo multis cum muneribus remittitur. (4) illud mirabile, quod, cum oneri boves feminas subiecissent vitulosque earum domi retinuissent, iter nullo duce in Iudaeam pecudes direxerunt, non revocante affectu foetus relicti. cuius rei miraculo reguli Allophylorum usque in fines Hebraeorum arcam secuti religiosum officium praestiterunt.

thus, by the decree of the princes, augurs, and priests, it was sent back on a vehicle laden with many gifts. (4) that marvel: when they had yoked cows to the cart and kept their calves at home, the herds, with no leader, directed their way into Judah, the maternal affection of the abandoned young not calling them back. At the wonder of this event the rulers of the Allophyli, escorting the ark as far as the borders of the Hebrews, performed a religious office.

(5) Iudaei autem, ubi referri arcam viderunt, certatim ex oppido Betsamis cum gaudio obviam ruere, festinare, exsultare, grates Deo referre. mox Levitae, quorum hoc negotium erat, sacrificium Deo celebrant, bovesque eas, quae arcam adduxerant, immolant. (6) sed in oppido, quod supra diximus, teneri arca non potuit.

(5) The Jews, however, when they saw the ark being brought back, eagerly from the town of Betsamis rushed forth to meet it with joy, to hasten, to exult, to render thanks to God. Soon the Levites, whose duty this affair was, celebrate a sacrifice to God, and they immolate the oxen and the cows that had brought the ark. (6) But in the town, which we mentioned above, the ark could not be held.

itaque passim Dei nutu per totam urbem saevitum, arca in Cariathiarim oppidum translata est ibique per viginti annos fuit.

and so, by God's nod it raged everywhere throughout the whole city; the ark was transferred to the town called Cariathiarim and was there for 20 years.

32 (1) Ea tempestate Samuel sacerdos Hebraeis praeerat; quietis a bello rebus populus in otio degebat. pax deinde Allophylorum irruptione turbata, trepidantibus cunctis ob conscientiam peccati. (2) Samuel caesa prius hostia Deo fretus suos in proelium eduxit, primoque impetu fusis hostibus victoria penes Hebraeos stetit.

32 (1) At that time Samuel the priest presided over the Hebrews; the people, their affairs quiet from war, were living at leisure. The peace was then disturbed by an incursion of the Philistines, all trembling on account of the conscience of sin. (2) Samuel, relying first on a sacrifice slaughtered to God, led his men forth into battle; and with the enemy routed by the first onset, the victory remained with the Hebrews.

(3) sed hostili metu remoto secundis tranquillisque rebus, corruptis consiliis, more vulgi, cui praesentia fastidio, insueta desiderio sunt, regium nomen, cunctis fere liberis gentibus perinvisum, populus desiderabat; plane insigni exemplo amentiae praeoptabat libertatem servitio mutare. (4) igitur frequentes Samuelem circumsistunt, ut, quia iam ipse senuisset, regem eis constitueret. (5) at ille placide salubri oratione ab insana voluntate detorquere plebem; dominationem regiam et superba imperia exponere, libertatem extollere, servitutem detestari, postremo divinam eis iram denuntiare, siquidem homines mente corrupti.

(3) but with the fear of the enemy removed and affairs prosperous and tranquil, their counsels corrupted, after the manner of the vulgus — to whom present things are wearisome and the unaccustomed desirable — the people desired a royal name, a thing almost hated among all free peoples; plainly, by a conspicuous example of madness, they preferred to change liberty into servitude. (4) therefore the many surrounded Samuel, that, because he himself had now grown old, he should appoint a king for them. (5) but he, placidly and with salutary speech, strove to turn the people away from their insane will; to expose royal domination and proud commands, to extol liberty, to detest servitude, and finally to denounce to them the divine anger, since the men were corrupt in mind.

Deum regem habentes, regem sibi ex hominibus flagitarent. (6) his atque aliis istius modi frustra dictis, cum populus in sententia perseveraret, Deum consulit. qui permotus vecordia insanae gentis nihil adversum se petentibus negandum respondit.

Having God as king, they demanded for themselves a king from among men. (6) To these and other words of that kind, spoken in vain, when the people persevered in their sentiment, he consulted God; who, moved by the frenzy of the mad nation, replied that nothing should be denied to those asking contrary to him.

33 (1) Ita Saul, sacerdotali prius a Samuele unguento perfusus, rex constitutus est. hic ex tribu Beniamin, Cis patre ortus, modestus animi, forma excellenti, ut merito dignitas corporis dignitati regiae conveniret. (2) sed principio regni huius aliquanta ab eo pars populi desciverat, parere imperio abnuens, seque Ammonitis coniunxerat.

33 (1) Thus Saul, having first been anointed with a priestly ointment by Samuel, was established as king. He, of the tribe of Benjamin, born of a father Cis, modest of spirit, excellent in form, so that deservedly the dignity of his body matched the royal dignity. (2) But at the beginning of this reign a considerable part of the people had turned away from him, refusing to obey the command, and had joined themselves to the Ammonites.

sed hos Saul impigre ultus est; victi hostes, venia Hebraeis data tum Saul iterato a Samuele unctus traditur. (3) inde Allophylorum irruptione atrox bellum exortum; locum exercitui ad conveniendum Saul in Galgalis constituerat. (4) et cum per septem dies Samuelem opperitur, ut sacrificium Deo fieret, tardante illo cum populus dilaberetur, illicita praesumptione rex ad vicem sacerdotis holocaustum obtulit; multumque a Samuele increpitus sera peccatum paenitentia fatebatur.

but Saul promptly avenged these; the enemies having been defeated, pardon granted to the Hebrews, then Saul, anointed again by Samuel, was established. (3) thence, by the incursion of the Allophylans, a grievous war arose; Saul had appointed Gilgal as the place for the army to convene. (4) and when for seven days he waited for Samuel, that a sacrifice might be offered to God, Samuel delaying and the people beginning to disperse, by unlawful presumption the king offered the holocaust in the priest’s stead; and much reproved by Samuel, he confessed the late sin with penitence.

(5) igitur ex peccato regis metus omnem exercitum pervaserat. castra hostium haud longe sita praesens periculum ostendebant, neque cuiquam exeundi in proelium animus; plures lamas petiverant. nam praeter imbecillitatem animorum, qui alienum a se Deum delicto regis arbitrabantur, in maxima ferramentorum inopia exercitus erat, adeo ut praeter Saul et Ionathan filium eius nemo gladium aut lanceam habuisse tradatur.

(5) therefore from the king’s sin fear had pervaded the whole army. The enemy camp, not far off, showed present danger, nor did anyone have heart to go out into battle; many had sought safety. For besides the feebleness of spirits—those who supposed God to be alienated from them by the king’s offense—the army was in the greatest scarcity of arms, so that except for Saul and his son Jonathan no one is reported to have had a sword or spear.

nam Allophyli, superiore bello victores, cotis usum Hebraeis ademerant, neque cuiquam conficiendi teli bellici aut rustici ferramenti potestas fuerat. (6) igitur Ionatha audaci consilio, solo armigero suo comite, castra hostium ingressus viginti fere ex hostibus interemptis, universum exercitum terrore perculerat. (7) tum vero nutu Dei in fugam versi non imperia exsequi, non ordines obseruare, omne praesidium in pedibus habere.

for the Allophyli, victors in the previous war, had taken away from the Hebrews the use of the whetstone, and no one had the power to fashion either warlike missiles or rustic iron implements. (6) therefore Jonathan, by an audacious plan, with only his armigero as companion, entered the enemy camp and, about twenty of the enemies having been slain, struck the entire army with terror. (7) then indeed, by the nod of God, they turned to flight, no longer to execute commands, no longer to keep ranks, every garrison being on foot.

quod ubi Saul animadvertit, suis propere eductis fugientes persecutus victoria potitus est. (8) eo die rex edixisse traditur, ne quis nisi confectis hostibus cibum caperet. sed Ionatha interdicti nescius favo reperto, tincto spiculo, mel degustaverat.

When Saul perceived this, having quickly drawn out his men he pursued the fugitives and gained the victory. (8) On that day the king is said to have proclaimed that no one should take food until the enemies were utterly destroyed. But Ionathan, ignorant of the interdiction, having found a comb of honey, with his spear dipped, had tasted the honey.

id ubi regi ex Dei ira compertum est, morte affici filium iussit. sed populi auxilio ab exitio vindicatus est. (9) ea tempestate Samuel a Deo monitus regem adiit, verbis Dei nuntians, uti genti Amalech, quae olim Hebraeos ex Aegypto venientes transitu prohibuerat, bellum inferret, addito interdicto, ne quid ex spoliis devictorum concupisceret.

when this was made known to the king by the anger of God, he ordered his son to be put to death; but by the aid of the people he was delivered from destruction. (9) at that time Samuel, warned by God, went to the king, proclaiming the words of God, that he should make war on the people of Amalek, who once barred the Hebrews, coming out of Egypt, in their passage, with the added injunction that he should covet nothing of the spoils of the vanquished.

(10) ita in fines hostium ductus exercitus, rex captus, gens subacta. Saul victus praedae magnitudine, praecepti divini immemor, capta servari et ferri iubet.

(10) thus, the army being led into the borders of the enemies, the king taken, the people subdued. Saul, overcome by the magnitude of the booty, forgetful of the divine precept, orders the captives to be preserved and to be carried off.

34 (1) quo facto offensus Deus Samuelem alloquitur; paenitere se, quod Saul regem constituerit. (2) dictum sacerdos regi refert. mox a Deo monitus David regali unguento perlinit, parvum etiamnum puerum sub patre agentem, pastorem ovium, assuetum saepius cithara canere; ob quod postea a Saule assumptus inter ministros regios habebatur.

34 (1) when this had been done, God, offended, addressed Samuel: that he regretted having made Saul king. (2) The said priest reported this to the king. Soon, warned by God, he anointed David with the royal ointment — David still a very small boy, working under his father, a shepherd of sheep, accustomed more often to sing/play the cithara; on account of which he was afterwards taken up by Saul and reckoned among the royal ministers.

(3) qua tempestate Allophylis atque Hebraeis bello flagrantibus, cum ex adverso acies constitissent, Goliath quidam ex Allophylis, vir mirae magnitudinis et roboris, suorum ordines praetergressus, ferocibus verbis probra in hostes iaciens singularem pugnam ciebat. (4) tum rex magna praemia et filiae nuptias despondit, si quis provocantis spolia retulisset; sed nemo ex tanto agmine aggredi audebat. (5) igitur David etiamnum puer pugnae se obtulit reiectisque armis, quibus infirma aetas gravabatur, virga tantum et quinque lapidibus sumptis in proelium processit.

(3) At that time, while the Allophylans and the Hebrews were raging in war, and when the battle-lines had been set opposite one another, a certain Goliath of the Allophylans, a man of wondrous magnitude and strength, having passed beyond the ranks of his own, cast reproaches at the enemy with fierce words and challenged them to single combat. (4) Then the king pledged great rewards and the marriage of his daughter, if anyone would bring back the spoils of the challenger; but no one from so great a host dared to undertake it. (5) Therefore David, yet a boy, offered himself for battle, his armor—by which his weak age would have been burdened—being cast off; with only a staff and having taken five stones he advanced into the fight.

primoque ictu, misso funda lapide, Allophylum perculit, caput victi et spolia abstulit, gladium postea in templum posuit; Allophyli autem omnes in fugam versi victoriam concessere. (6) sed e proelio reversis multus circa David favor invidiam regis accenderat. timens autem tam carum omnibus cum invidia et pernicie necare, sub specie honoris obiectare eum periculis statuit.

with the first stroke, having hurled a stone from his sling, he struck down an Allophylian, took away the head of the vanquished and the spoils, afterward laid the sword in the temple; and all the Allophylians, turned to flight, conceded victory. (6) but upon returning from the battle, much favor toward David had kindled the king’s envy. And fearing to kill one so dear to all in hatred and destruction, he resolved to expose him to dangers under the guise of honor.

(7) ac primum tribunum eum fecerat, ut rem bellicam curaret; inde, cum ei filiam spopondisset, fidem fregit eamque alteri tradidit. mox filia regis natu minor, Melchol nomine, amore David flagrare occeperat. igitur nuptiarum eius istius modi conditionem proponit; si centum praeputia David ex hostibus retulisset, regiam virginem matrimonio illius cessuram; sperabat enim iuvenem periculosa audentem facile periturum.

(7) and first he had made him tribune, that he should mind the military affair; then, when he had promised his daughter to him, he broke his pledge and gave her to another. Soon the king’s younger daughter by birth, named Melchol, had begun to burn with love for David. Therefore he proposed this condition of that marriage: if David would bring back a hundred foreskins from the enemies, the royal virgin would yield to his marriage; for he hoped that the young man, daring dangerous deeds, would easily perish.

(8) sed longe aliter ac ratus erat evenit; nam, ut proposuerat, impigre David centum praeputia ex Allophylis retulit; atque ita regis filiam in matrimonio accepit.

(8) but it turned out far otherwise than he had supposed; for, as he had proposed, David promptly brought back a hundred foreskins from the Allophylans; and thus he took the king’s daughter in marriage.

35 (1) Crescebat in dies in eum regis odium stimulante invidia, quia bonos semper mali insectantur. igitur ministris et Ionathae filio imperavit, vitae eius ut insidias pararent. (2) sed Ionathae carus acceptusque iam inde a principio David fuerat; itaque rex increpitus a filio cruentum imperium repressit.

35 (1) Day by day the king’s hatred against him increased, envy stirring it up, for evil men always pursue the good. Therefore he commanded his ministers and Jonathan’s son to prepare ambushes for his life. (2) But David had long been dear and acceptable to Jonathan from the beginning; and so the king, rebuked by his son, repressed the bloody command.

(3) sed non diu mali boni sunt. nam cum spiritu erroris Saul affligeretur, eique David assisteret, cithara laborantem deliniens, lancea eum ferire conatus est, nisi ille letalem ictum propere declinasset. (4) exinde iam non occulte, sed palam ei necem parabat; nec ultra se David regi credidit.

(3) but the wicked are not long with the good. For when Saul was afflicted with the spirit of error, and David stood by him, soothing him with a lyre as he labored, he attempted to strike him with a spear, had not he promptly turned aside the lethal blow. (4) thenceforth no longer secretly, but openly he plotted his murder; nor did David any longer trust himself to the king.

ac primum fugiens ad Samuelem se contulit, inde ad Abimelech, postremo ad regem Moab confugit. mox per Gad prophetam monitus in terram Iudae regressus, vitae periculum adiit. (5) ea tempestate Saul Abimelech sacerdotem interemit, cur David recepisset; et cum ex ministris regiis nemo in sacerdotem manus inferre auderet, Doec Syrus cruentum ministerium exsecutus est.

and at first fleeing he betook himself to Samuel, thence to Abimelech, finally he fled to the king of Moab for refuge. soon, warned by the prophet Gad, he returned into the land of Judah and encountered peril to his life. (5) at that time Saul slew Abimelech the priest, because he had received David; and since none of the royal ministers dared to lay hands on the priest, Doeg the Syrian executed the bloody ministery.

(6) post id David desertum petiit. illuc quoque eum Saul persecutus est, sed inani opera eius exitium moliebatur, quem Deus protegebat. erat in deserto spelunca, vasto recessu patens.

(6) after that David sought the desert. Thither also Saul pursued him, but by his vain efforts strove to bring about his destruction, whom God protected. In the desert there was a spelunca, opening into a vast recess.

in huius interiora David se coniecerat. (7) Saul nesciens in primo speluncae aditu reficiendi corporis gratia successerat, ibique somno captus requiescebat. quod ubi David animadvertit, hortantibus cunctis, ut oportunitate uteretur, abstinuit regis exitio, diploidem tamen eius abstulit.

into its inner part David had thrown himself. (7) Saul, not knowing, had come up to the cave’s first entrance to refresh his body, and there, seized by sleep, was resting. When David noticed this, with all urging him to make use of the opportunity, he abstained from the king’s destruction, yet he cut off his double cloak.

(8) mox egressus tuto eminus loco a tergo allocutus est, sua in illum commemorans beneficia, ut saepe pro regno eius caput periculis obiectasset, ut postremo praesenti tempore a Deo sibi traditum interimere noluisset. ad haec Saul culpam fateri, veniam precari, lacrimas fundere, pietatem David extollere, malitiam suam incusare, regem eum et filium appellans. (9) tantum ex feroci illo animo mutatum; crederes nihil ultra adversum generum ausurum.

(8) soon, having gone forth, he addressed him from a safe distance and from behind, recalling his own benefits to him — how often he had exposed his head to dangers for his kingdom, and how at last in the present moment, handed over by God to him, he would not wish to destroy him. To these things Saul confessed his guilt, begged pardon, poured forth tears, extolled David’s pietas, accused his own malitia, calling him king and son. (9) So much changed from that fierce spirit; you would believe he would dare nothing further against his son-in-law.

sed David, qui pensius ingenium mali spectatum haberet et cognitum, nihil regi credendum ratus intra eremum se continebat. (10) Saul vecors animi, quia comprehendendi generum potestas non erat, filiam suam Melchol David, ut supra retulimus, nuptam Faltim cuidam in matrimonium dedit. David ad Allophylos confugit.

but David, who had more deeply had the nature of evil observed and known, thinking that nothing was to be trusted in the king, kept himself within the wilderness. (10) Saul, maddened of mind, because there was no power to seize his son‑in‑law, gave his daughter Melchol, betrothed to David as we related above, in marriage to a certain Faltim. David sought refuge with the Allophylos.

36 (1) Ea tempestate Samuel diem functus est. Saul Allophylis bellum inferentibus Deum consulit nullumque ei responsum redditum. tum per mulierem, cuius viscera spiritus erroris impleverat, Samuelem evocatum consulit.

36 (1) At that time Samuel died. Saul, the Allophyls making war, consulted God and no reply was returned to him. Then by a woman whose inwards had been filled with a spirit of error, he sought counsel by evoking Samuel.

dictum ei ab eo est, postero illum die cum filiis victum ab Allophylis in proelio casurum. (2) igitur Allophyli castris in hostili solo positis postero die aciem instruunt, David tamen ex castris remisso, quia parum crediderunt sibi illum adversum suos fidum fore. sed conserto proelio Hebraei fusi, filii regis cadunt; Saul equo delapsus, ne vivus in potestatem hostium veniret, gladio suo incubuit.

it had been told him by him that on the following day he would fall, conquered by the Allophyls with his sons in battle. (2) therefore the Allophyls, their camps placed on hostile soil, on the next day drew up their line of battle; David, however, dismissed from the camp, because they little believed that he would be faithful to them against his own. But when the battle was joined the Hebrews were routed, the king’s sons fell; Saul, having slipped from his horse, so that he should not come alive into the power of the enemy, sank upon his own sword.

(3) de aetate imperii eius parum certa comperimus, nisi quod in actibus Apostolorum XL annos regnasse dictus est. quamquam ego arbitrer, tum a Paulo, cuius illa praedicatio refertur, etiam Samuelis annos sub regis istius aetate numeratos. (4) plerique tamen, qui de temporibus scripserunt, XXX eum annos regnasse annotaverunt, cui opinioni nequaquam accedimus, nam ea tempestate, qua Dei arca in Cariathiarim oppidum translata est, necdum regnare Saul coeperat; refertur autem per David regem ex illo oppido arcam sublatam, cum per XX annos ibi constitisset.

(3) Of the length of his reign we learn little certainly, except that in the Acts of the Apostles he is said to have reigned 40 years. Although I judge that, from Paul whose preaching is there referred to, even the years of Samuel were counted under the age of that king. (4) Yet most who wrote of the times noted that he reigned 30 years, an opinion to which we by no means assent; for at the time when the ark of God was transferred into the town Cariathiarim, Saul had not yet begun to reign; moreover it is related that by King David the ark was taken up from that town, when he had been established there for 20 years.

ergo, cum intra id tempus Saul regnaverit atque decesserit, parvo admodum spatio tenuit imperium. (5) eadem nobis de temporibus Samuelis caligo, qui sub Heli sacerdote natus, admodum senex sacerdotio functus referatur. a nonnullis tamen, qui de temporibus scripsere, quia fere nihil de eius annis sacra historia signavit ... a plerisque autem LXX annis praefuisse populo refertur; sed unde haec auctoritas fuerit assumpta non repperi.

therefore, since Saul reigned and died within that time, he held the rule for a very short space. (5) the same gloom rests upon the times of Samuel, who, born under the priest Heli, is reported to have discharged the priesthood when very old. yet by some who wrote of the times, because sacred history records almost nothing of his years ... moreover by most he is said to have presided over the people for 70 years; but I have not discovered whence this authority was assumed.

(6) nos in tanta erroris copia Chronicorum annotationem secuti, quia eam ex Apostolorum actibus, sicut superius memoravimus, profectam arbitremur, Samuelem et Saulem XL annos principatum egisse referimus.

(6) we, following the chroniclers’ note amid so great an abundance of error, because we judge it to have proceeded from the Acts of the Apostles, as we mentioned above, report that Samuel and Saul held the principate for 40 years.

37 (1) Saul perempto David in terra Allophylorum, perlato ad se mortis eius nuntio, miro pietatis exemplo flevisse traditur. tum Chebron Iudaeae oppidum petiit; ibi rursum regali unguento illitus rex appellatus est. (2) sed Abenner, qui magister militiae Saul regis fuerat, spreto David, Isbaal regis Saul filium regem constituit.

37 (1) With David having been slain in the land of the Allophylans, and the news of his death having been brought to him, he is said to have wept, a marvelous example of piety. Then Chebron, a town of Judaea, he sought; there again, having been anointed with the royal unguent, he was proclaimed king. (2) But Abner, who had been master of the army of King Saul, spurning David, set up Isbaal, the son of King Saul, as king.

crebris deinde proeliis inter duces regum concursum; pulsus Abenner saepius, fratrem tamen Ioab, qui ex parte David exercitui praeerat, fugiens peremit. quo dolore postea Ioab, cum se Abenner David regi dedidisset, iugulari eum praecepit, non sine dolore regis, cuius fidem cruentaverat. (3) per idem tempus omnes fere natu maiores Hebraeorum publico consensu regnum ei totius gentis detulerunt; nam per septem annos in Chebron tantum regnaverat.

then, after frequent battles, there was a clash among the leaders of the kings; Abenner being often routed, yet Ioab, who on David’s side commanded the army, pursuing, slew his brother as he fled. From this grief later Ioab, when Abenner had delivered himself to King David, ordered him to be put to the throat, not without the king’s sorrow, whose fidelity he had made bloody. (3) At the same time nearly all the elders of the Hebrews by public consent offered to him the kingdom of the whole people; for he had reigned in Chebron for only seven years.

ita tertio rex unguitur, annorum circiter XXX. (4) Allophylos in regnum irruentes secundis proeliis reppulit. ea tempestate arcam Dei, quae in Cariathiarim oppido, ut supra retulimus, erat, in Sion transtulit.

thus he is anointed king for the third time, about 30 years of age. (4) He drove back the Allophylans, who burst into the kingdom, in subsequent battles. At that time he transferred the ark of God, which was in the town of Cariathiarim, as we have related above, into Zion.

cumque aedificare Deo templum in animo haberet, divinum ei responsum redditum, semini illius id reservari. (5) bello deinde Allophylos domuit, Moabitas subiugavit, Syriam subegit stipendiumque ei imposuit. auri atque aeris ex praeda immensum modum retulit.

and whenever he had in mind to build a temple to God, a divine answer was returned to him that it was reserved for his seed. (5) then by war he subdued the Philistines, he brought the Moabites under subjection, subdued Syria and imposed tribute upon it. from the spoil he brought back an immense quantity of gold and bronze.

(6) bellum deinde adversum Ammonitas ex iniuria Annon regis eorum exortum. Syris denuo rebellantibus, qui cum Ammonitis in bellum coniuraverant, David summam rerum Ioab principi militiae permiserat, ipse a bello remotus intra Hierusalem commorabatur.

(6) then a war against the Ammonites arose from the outrage of Annon their king. The Syrians rebelling again, who had conspired with the Ammonites for war, David had entrusted the supreme charge of affairs to Ioab, prince of the army; he himself, withdrawn from the war, remained dwelling within Jerusalem.

38 (1) Qua tempestate Bersaben quandam, mirae feminam pulchritudinis, stupro compertam habuit. haec Uri cuiusdam uxor, qui tum in castris erat, fuisse traditur. hunc David iniquo pugnae loco obiectum hostibus interficiendum curavit.

38 (1) At that time he had a certain Bersaben, a woman of wondrous beauty, discovered to be defiled by sexual intercourse. She is said to have been the wife of a certain Uria, who was then in the camp. David contrived that this man, having been placed in an unjust position of battle before the enemies, should be put to death.

ita mulierem matrimonio vacuam, sed iam ex stupro gravidem, numero uxorum aggregavit. (2) tum per Nathan prophetam graviter increpitus, licet agnito errore, castigationem Dei non effugit. namque filium ex furtivo illo concubitu editum paucos post dies amisit, multaque in domum familiamque eius exsecranda acciderunt.

thus he added to his number a woman unbound by marriage, but already pregnant from the rape, to his wives. (2) then, grievously rebuked by Nathan the prophet, although the error was acknowledged, he did not escape the chastisement of God. For he lost the son born of that furtive concubinage a few days later, and many accursed things came upon his house and household.

(3) ad extremum Abessalon filius eius arma impia adversus patrem sustulit, regno eum depellere cupiens. adversus hunc Ioab acie conflixit, admonitus a rege, ut victo parceret; sed ille spreto imperio parricidales conatus ferro ultus est. flebilis ea victoria fuisse regi traditur; tanta in eo pietas erat, ut etiam parricidae filio ignosci voluerit.

(3) at last Absalom, his son, took up impious arms against his father, desiring to drive him from the kingdom. Joab engaged him in battle, admonished by the king to spare him if defeated; but he, the command scorned, avenged the parricidal attempt with the sword. That victory is said to have been mournful for the king; so great was his pietas that he wished even the son of the parricide to be forgiven.

(4) vix hoc bellum exstinctum videbatur, aliud rursum exortum, Sabaea quodam duce, qui pessimum quemque ad arma incitaverat. sed propere motus omnis morte ducis repressus. (5) crebra deinde adversus Allophylos David proelia secundo eventu habuit cunctisque bello domitis et tam exteris quam domesticis motibus compressis florentissimum regnum in pace habebat.

(4) Hardly did this war seem to have been extinguished, when another again arose under a certain Sabaean leader, who had stirred every wicked man to arms; but the whole movement was swiftly repressed by the death of the leader. (5) Then David had frequent battles against the Allophylos with a prosperous outcome, and with all those warrings subdued and both foreign and domestic disturbances crushed, he held a most flourishing kingdom in peace.

(6) tum eum subita cupido incessit ad metiendas imperii vires populum censere; ita a Ioab militiae magistro decies centena et trecenta civium milia dinumerata. huius eum facti mox piguit paenituitque, veniam a Deo petens, cur in id animos extulisset, ut regni sui potentiam ex suorum potius multitudine quam ex favore divino aestimaret. (7) itaque missus ad eum angelus trinam ei poenam denuntiat datque arbitrium unam eligendi.

(6) then a sudden cupido seized him to measure the vires of his imperium by the people; thus by Ioab, master of the militia, having numbered one million three hundred thousand of the citizens. he soon was sorry and repented of this fact, seeking veniam from God, asking why he had raised his mind to that end, that he might judge the potentia of his kingdom from the multitude of his own rather than from divine favour. (7) and so an angel was sent to him who denounces to him a threefold poena and gives him the arbitrium of choosing one.

sed proposita triennii fame, trium mensium fuga, morte tridui, fugam et famem detestatus mortem elegit, momentoque temporis LXX milia virorum interiere. (8) tum David videns angelum, cuius dextera populus prosternebatur, veniam precari seque unum pro omnibus poenae obicere; se dignum exitio, quia ipse peccasset. ita aversum plebis supplicium; David in loco, in quo angelum viderat, aram Deo statuit.

but with the three-year famine proposed, the three months’ flight, the death of three days, detesting flight and famine he chose death, and in a moment of time 70 thousand men perished. (8) then David, seeing the angel before whose right hand the people prostrated themselves, begged pardon and offered himself as one for all to undergo the punishment; deeming himself worthy of destruction, because he himself had sinned. Thus the punishment of the people was averted; David, in the place in which he had seen the angel, set up an altar to God.

(9) mox annis et morbo infractior Salomonem filium, ex Bersabee Uri uxore susceptum, successorem regni constituit. is regali unguento per Sadoc sacerdotem unctus, patre adhuc incolumi, rex appellatus. David, cum regnasset annos XL, defunctus est.

(9) soon, weakened by years and by sickness, he appointed Solomon his son, begotten from Bathsheba, wife of Uriah, as successor of the kingdom. He, anointed with the royal oil by the priest Zadok, while his father was still alive, was called king. David, when he had reigned 40 years, died.

39 (1) Salomon initio regni urbem muro circumdedit. huic per soporem astare Deus visus est, petendi quae vellet tribuens optionem. (2) sed ille non aliud sibi quam sapientiam dari poposcit, reliqua omnia parvi aestimans.

39 (1) At the beginning of his reign Solomon enclosed the city with a wall. In a sleep God appeared to stand by him, granting the option to ask what he would. (2) But he asked that nothing else be given him than wisdom, esteeming all the remaining things of little value.

ita somno excitatus, cum ante sacrarium Dei constitisset, indultae sibi a Deo sapientiae documentum dedit. (3) namque duae mulieres una in domo diversantes, cum eodem tempore pueros edidissent atque ex his alter post diem tertium nocte obisset, mater defuncti somno alterius insidiata mortuum suum supposuit, viventem abstulit. inde inter eas de puero altercatio, postremo res ad regem delata; difficilis iudicii absolutio inter negantis, ubi testis deerat.

thus roused from sleep, when he had stood before the sanctuary of God, he was given by God a document of wisdom granted to him. (3) for two women dwelling in one house, having borne boys at the same time, and one of these dying on the third day at night, the mother of the dead, lying in wait during the other’s sleep, put the dead child forward as her own and carried off the living one. thence arose between them an altercation about the boy, and at last the matter was brought to the king; a difficult settlement of judgement between the deniers, since a witness was lacking.

(4) tum Salomon divinae sapientiae munere perimi puerum corpusque eius dividi inter ambigentes iubet. cumque una earum iudicio adquievisset, alia vero cedere potius puero quam discerpi eum mallet, Salomon ex affectu feminae hanc vere matrem esse coniectans, puerum illi adiudicavit, non sine circumstantium admiratione, siquidem latentem veritatem prudentia protulisset. (5) ita in admirationem ingenii prudentiaeque eius reges vicinarum gentium amicitiam ab eo foedusque petiere, parati imperata facere.

(4) then Salomon, by the munificence of divine wisdom, ordered the boy to be slain and his body divided between the disputing women. And when one of them acquiesced to the judgment, while the other preferred to yield the boy rather than see him torn apart, Salomon, conjecturing from the woman's affection that she was the true mother, awarded the boy to her, not without the admiration of those standing around, since prudence had revealed the hidden truth. (5) Thus, in admiration of his genius and prudence, the kings of the neighboring peoples sought friendship and a league from him, ready to perform his commands.

40 (1) Quis opibus confisus templum Deo immensi operis facere aggressus, paratis per triennium impendiis, quarto fere imperii anno primum fundamentum iecit, a profectione Hebraeorum ex Aegypto anno fere octavo et octogesimo et quingentesimo, licet libro Regnorum tertio CCCCXL fuisse referantur, quod nequaquam convenit, siquidem per seriem superius comprehensam facilius fuerit, ut minus fortassis annorum quam amplius annotarim. (2) sed non dubito librariorum potius neglegentia, praesertim tot iam saeculis intercedentibus, veritatem fuisse corruptam, quam ut propheta erraverit. sicut in hoc ipso nostro opusculo futurum credimus, ut describentium incuria, quae non incuriose a nobis sunt digesta, vitientur.

40 (1) Who, trusting in resources, undertook to build a temple to God of immense workmanship, having prepared expenditures for three years, in about the fourth year of his reign laid the first foundation, at about the five hundred and eighty‑eighth year from the departure of the Hebrews from Egypt — although it is reported in the third Book of Kings to have been 440, which by no means agrees, since by the series above treated it will be easier, perhaps, that I have noted fewer rather than more years. (2) But I do not doubt that rather the negligence of copyists, especially with so many centuries intervening, has corrupted the truth, than that the prophet erred. As in this little work of ours we believe will happen too, that by the carelessness of those who transcribe, which has not been carelessly arranged by us, errors are introduced.

igitur Salomon coeptum templi opus vigesimo anno explicuit. (3) celebrato deinde ibidem sacrificio dictaque oratione, qua populum templumque benedixit, Deus ad eum locutus est, denuntians fore, si quando peccassent ac Deum reliquissent, templum illud solo aequandum. quod iam pridem impletum videmus, et mox conexum rerum ordinem exponemus.

therefore Salomon completed the begun work of the temple in the 20th year. (3) then, a sacrifice having been celebrated there and the prayer said by which he blessed the people and the temple, God spoke to him, denouncing that if ever they should sin and abandon God, that temple would be made level with the ground. which we see long since fulfilled, and shortly we will set forth the connected order of events.

(4) interea Salomon florens opibus, omnium qui umquam fuerant regum ditissimus, quique semper ordo rerum est, ab opibus in luxum et vitia delapsus, cum adversum interdictum Dei ex alienigenis coniugia sumpsisset et iam septingentas uxores et trecentas concubinas haberet, idola eis ritu gentium suarum, quibus litarent, constituit. (5) quis rebus aversus Deus graviter increpito poenam denuntiavit, fore ut regnum ex parte maiore ademptum filio servo illius traderetur. idque ita accidit.

(4) meanwhile Salomon, flourishing in opibus (riches), the wealthiest of all kings who ever were, and as is ever the order of things, having fallen from opibus into luxury and vices, when against God's prohibition he had taken foreign marriages and already had 700 wives and 300 concubines, set up idols for them in the ritu gentium suarum, to whom they offered rites. (5) Turning from God to these things, God, having severely rebuked him, denounced a punishment: that the kingdom, taken away for the greater part, would be delivered to the son of his servant. And so it came to pass.

41 (1) Nam defuncto Salomone anno imperii quadragesimo, cum Roboam filius anno aetatis sexto et decimo regnum patrium tenere coepisset, pars populi ab eo offensa discedit. etenim cum laxari sibi stipendium poposcisset, quod Salomon gravissimus imposuerat, repudiatis precibus supplicum favorem universae plebis averterat. (2) itaque consensu omnium imperium ad Ieroboam defertur.

41 (1) For at the death of Salomon in the 40th year of his reign, when Roboam, his son, at the age of 16 began to hold the paternal kingdom, a part of the people, offended by him, withdrew. For when he had demanded that the tribute imposed by the very severe Salomon be relaxed, having rejected the prayers of the suppliants he had turned away the favor of the whole plebs. (2) Therefore by the consent of all the rule was transferred to Ieroboam.

is medio genere ortus aliquamdiu Salomoni servitutem pependerat. sed cum ei responso Achiae prophetae regnum Hebraeorum annuntiatum comperisset, necare eum clam destinaverat. (3) quo ille metu in Aegyptum confugit, ibique uxore accepta ex stirpe regia, cognita demum Salomonis morte in solum patrium regressus voluntate populi, ut supra retulimus, sumpsit imperium.

he, sprung from a middle stock, had for some time hung in servitude to Solomon. But when he learned by the response of the prophet Achiah that the kingdom of the Hebrews had been announced to him, he had secretly resolved to put him to death. (3) Wherefore he fled in fear into Egypt, and there, having taken a wife of the royal line, when finally Solomon’s death became known he returned to his native soil and, by the will of the people, as we related above, assumed the kingdom.

(4) penes Roboam tamen duae tribus, Iudae et Beniamin, resederant; ex his ad trecenta milia paravit exercitum. cumque acies promoverentur, verbis Dei populus admonetur, proelio abstineret; ex suo nutu Ieroboam regnum accepisse. (5) ita spreto regis imperio exercitus dilapsus; Ieroboam imperium invaluerat.

(4) Yet in Roboam’s hands two tribes, Judah and Benjamin, had remained; from these he prepared an army of three hundred thousand. And when the battle-lines were advanced, by the words of God the people were admonished to refrain from battle; they had accepted Ieroboam’s rule at his nod. (5) Thus, the army, spurning the king’s command, was dispersed; Ieroboam’s power prevailed.

sed cum Hierosolymam Roboam optineret, ubi templo a Salomone facto populus sacrificare Deo consueverat, veritus Ieroboam, ne ab eo plebem religio averteret, statuit animos eius superstitione occupare. (6) itaque vaccam auream in Bethel, alteram apud Dan constituit, quibus populus litaret, sacerdotesque omissa Levi tribu ex plebe instituit. invisum Deo flagitium postulatio consecuta.

but when Rehoboam held Jerusalem, where by Solomon’s having built the temple the people had been accustomed to sacrifice to God, Jeroboam, fearing that religion would turn the people away from him, resolved to occupy their minds with superstition. (6) and so he set up a golden calf at Bethel and another at Dan, to which the people would sacrifice, and from the people he appointed priests, the tribe of Levi being omitted. The demand was followed by a crime hateful to God.

crebra deinde inter reges proelia dubio eventu regnum optinebant. Roboam septimo et decimo imperii anno exacto vita functus est.

frequent then were the battles among the kings; by a doubtful outcome they obtained the kingdom. Roboam, in the seventeenth year of his reign completed, died.

42 (1) In huius locum Abiud filius eius regnum Hierosolymae sex annos tenuit, quamvis in Chronicis triennio regnasse referatur. (2) huic Asab filius successit, a David quintus fere, quippe abnepos eius. fuit religiosus Dei cultor; namque deletis aris lucisque idolorum vestigia paternae perfidiae sustulit.

42 (1) In his place Abiud, his son, held the kingdom of Jerusalem for six years, although in the Chronicles he is reported to have reigned for three years. (2) To him Asab, his son, succeeded, almost the fifth from David, for he was his great‑grandson. He was religious, a worshipper of God; for, the altars and groves of idols having been destroyed, he removed the traces of his father’s perfidy.

foedus cum rege Syriae firmavit; eius auxilio Ieroboae regnum, quod tum a filio tenebatur, multa clade affecit, ac saepe victis hostibus praedam ex victoria retulit. post unum et quadragesimum annum aeger pedibus decessit. (3) huic triplex peccatum ascribitur; unum quod societate regis Syriae nimie confisus sit, alterum quod prophetam Dei hoc ipsum increpantem in vincula coniecerit, tertium quia in pedum dolore remedium non a Deo, sed a medicis speraverit.

he confirmed a treaty with the king of Syria; by his aid Ieroboam’s kingdom, which then was held by his son, he struck with great slaughter, and often from the conquered enemies he brought back spoil from his victory. after the 41st year he died, ill in his feet. (3) to him a threefold sin is ascribed: one, that trusting too much in the alliance of the king of Syria; the second, that he cast the prophet of God, rebuking him for this very thing, into chains; the third, that in the pain of his feet he hoped for remedy not from God but from physicians.

(4) sed initio regni huius Ieroboam rex decem tribuum defunctus est, regnum Nabath filio reliquit. is malis operibus et tam suis quam paternis meritis invisus Deo non ultra biennium regno potitus est, privataque imperio indigna progenies. (5) Baasam Achiae filium successorem habuit, aeque a Deo alienissimum.

(4) but at the beginning of this reign King Ieroboam died, leaving the kingdom to his son Nabath. He, hated by God for evil deeds and for merits both his own and his father's, possessed the kingdom no more than two years, and his progeny, unworthy of rule, were deprived of power. (5) Baasam, son of Achia, succeeded him, equally alien to God.

isque sexto et vigesimo imperii anno defunctus est; regnum ad Elam filium devolutum nec ultra biennium retentum. namque eum Zambri, princeps equitum, epulantem interfecit regnumque occupavit, vir perinde in Deum atque homines impius. (6) ab hoc pars populi secessit; Thamni cuidam regium nomen delatum.

and in the 26th year of his reign he died; the kingdom passed to his son Elam and was not retained beyond two years. For Zambri, the chief of the cavalry, slew him while feasting and seized the kingdom, a man equally impious toward God and men. (6) From him a part of the people seceded; the royal name was bestowed upon a certain Thamni.

sed Zambri ante hunc septem annos, et cum eodem duodecim regnavit. (7) at in parte tribus Iudae Asab mortuo Iosaphat filius eius regnare coepit, vir religiosis virtutibus merito clarus. is cum Zambri pacem habuit.

but Zambri reigned seven years before this, and twelve years together with him. (7) but in the part of the tribe of Judah, Asa being dead, his son Iosaphat began to reign, a man deservedly famed for religious virtues. he held peace with Zambri.

defunctus est autem, cum regnasset annos V et XX.

He died, however, after he had reigned 25 years.

43 (1) Huius imperii tempore Achab, Ambri filius, rex decem tribuum fuit, ultra omnes in Deum impius. namque Iezabel filia Basae regis ex Sidone in matrimonio accepta Bahali idolo aram lucosque constituit, prophetas Dei interemit. (2) quo tempore Elias propheta caelum oratione conclusit, ne pluviam terrae daret, idque regi denuntiavit, ut se impius causam mali esse cognosceret.

43 (1) In the time of this reign Achab, son of Ambri, was king of the ten tribes, more impious toward God than all. For Jezebel, daughter of Basae, king of Sidon, taken in marriage, set up altars and groves to the idol Baal and slew the prophets of God. (2) At that time Elijah the prophet, by prayer, shut up the heavens so that he gave no rain to the earth, and he announced this to the king, that the impious man might know himself to be the cause of the evil.

igitur suspensis caelo aquis, cum loca omnia adusta solis ardoribus non victum hominibus, neu pabulum iumentis darent, ipse se intra periculum famis propheta concluserat. (3) ea tempestate cum eremum petisset, corvis cibum ministrantibus vixit; aquam torrens proximus, donec aruit, dedit. (4) inde admonitus a Deo Saraptae oppidum petiit, ad mulierem viduam divertit.

Therefore, with the waters suspended from the sky, when all places, scorched by the ardors of the sun, gave neither sustenance to men nor fodder to beasts, the prophet himself had enclosed himself within the peril of famine. (3) At that time, when he sought the desert, he lived with ravens ministering food; a nearby stream gave water until it dried up. (4) Thence, admonished by God, he sought the town Sarapta and turned aside to a widow woman.

cumque ab ea esuriens cibum peteret, illa causari, neu esse sibi nisi pugillum farris et pusillum olei, quo absumpto una cum filiis mortem exspectaret. (5) sed cum Elias verbis Dei polliceretur, nec hydriam farre nec vas oleo esse minuendum, mulier poscenti fidem neu cunctata prophetae credere, promissorum fidem consecuta est, siquidem diurnis incrementis tantum accresceret, quantum cotidie detrahebat. eodem tempore eiusdem viduae filium mortuum Elias in vitam reduxit.

and when, being hungry, he asked her for food, she answered that she had nothing but a handful of flour and a little oil, with which, when consumed, she together with her children awaited death. (5) but when Elijah promised by the words of God that neither the jar of flour nor the vessel of oil should be diminished, the woman, trusting the prophet when asked and not hesitating, obtained faith in the promises; for it increased by daily increments just as much as he daily drew away. At the same time Elijah restored to life the dead son of that same widow.

(6) tum iussu Dei regem adiit exprobratoque ei sacrilegio poposcit ad se omnem populum congregari. qui cum propere convenisset, accitis idolorum ac lucorum sacerdotibus CCCC fere et L, inter eos inde altercatio; (7) Elia Deum praedicante illi superstitiones suas asserebant. postremo placuit fieri periculum, ut, si cuius caesam hostiam missus caelo ignis absumeret, rata esset religio quae virtutem edidisset.

(6) then by the command of God he went to the king, and having reproached him for the sacrilege demanded that all the people be gathered to him. (7) and when they had quickly assembled, with about 450 priests of the idols and of the groves summoned, there followed among them a dispute; with Elijah preaching God they asserted their superstitions. finally it was decided to make a trial, that if a fire sent from heaven consumed the slain sacrifice, the religion which had shown the power would be held valid.

ita sacerdotes occiso vitulo Bahal idolum invocare coeperunt, frustraque consumptis invocationibus imbecillitatem dei sui taciti fatebantur. tum Elias irridens eos ‘ne forte' inquit ‘dormiat, clamate vehementius, ut somno quo tenetur evigilet’. enimvero miseri trepidantes mussare, et tamen, quidnam Elias facturus esset, exspectare. (8) at ille caesum vitulum imposuit, cum prius sacrarium aqua opplesset, invocatoque Domino spectantibus cunctis ignis caelo delapsus aquam cum hostia absumpsit.

Thus the priests, having slain the calf, began to invoke the idol Bahal, and, their invocations spent in vain, they tacitly confessed the imbecility of their god. Then Elijah, mocking them, said, “Lest perhaps he sleep — cry out more vehemently, that he may awake from the sleep in which he is held.” But the wretched ones, trembling, muttered and yet waited to see what Elijah would do. (8) He, however, placed the slaughtered calf on the altar, after first having filled the shrine with water; and, the Lord being invoked, a fire, descending from heaven before all who looked on, consumed the water together with the sacrifice.

tum vero populus solo stratus Deum fateri, idola exsecrari; postremo Eliae iussu profani sacerdotes comprehensi deductique ad torrentem necati sunt. (9) redeuntem inde regem propheta prosecutus est; sed cum ei Iezabel regis uxor vitae periculum pararet, ad remotiora secessit. ibi eum Deus allocutus est, VII milia virorum adhuc esse pronuntians, qui se idolis non dedissent.

then indeed the people, prostrate on the ground, confessed God and cursed the idols; finally, by Elijah's command the profane priests were seized, led down to the torrent, and put to death. (9) thence the prophet went after the returning king; but when Jezebel, the king’s wife, prepared danger to his life, he withdrew to more remote places. there God addressed him, declaring that there were still 7,000 men who had not yielded themselves to the idols.

mirum id Eliae fuit, qui solum se a sacrilegio immunem esse crediderat.

It was a marvel concerning Elijah, who had believed himself alone to be immune from sacrilege.

44 (1) Ea tempestate Achab rex Samariae vineam Nabuthei, adhaerentem sibi, concipivit. quam cum ille ei vendere noluisset, dolis Iezabel interfectus est. ita Achab vinea potitus est, cum tamen Nabuthei mortem doluisse referatur.

44 (1) At that time Ahab, king of Samaria, conceived a desire for the vineyard of Nabuthei, adjoining to himself. When that vineyard he would not sell to him, Nabuthei was slain by the deceits of Iezabel. Thus Ahab came into possession of the vineyard, although it is reported that Nabuthei grieved at his death.

(2) mox per Eliam verbis Dei increpitus, agnito crimine cilicio indutus egisse paenitentiam traditur; quo facto imminentem poenam avertit. (3) namque rex Syriae magno cum exercitu, duobus et triginta regibus in societatem belli ascitis, fines Samariae ingressus urbem cum rege obsidere coepit. artis deinde obsessorum rebus dat belli conditiones, si aurum argentumque et feminas tradidissent, fore uti vitae eorum parceret.

(2) soon, rebuked by Elijah with the words of God, he is said, the crime acknowledged and clothed in cilice, to have performed penance; by this deed he turned aside the impending punishment. (3) for the king of Syria, with a great army and thirty-two kings admitted into the partnership of the war, entered the borders of Samaria and began to besiege the city with the king. Then, by an artifice, he proposed the conditions of war to the besieged: if they would surrender gold and silver and women, he would spare their lives.

(4) sed tam iniustis conditionibus extrema perpeti satius visum. et cum iam omnium desperata esset salus, propheta a Deo missus regem adit, hortatur, ut in proelium exeat, cunctantem multis confirmat. ita eruptione facta fusi hostes copiosaque praeda reperta.

(4) but it seemed wiser to endure the worst under such unjust conditions. and when the salvation of all had now been despaired of, a prophet sent by God approached the king, urged him to go forth into battle, and confirmed the hesitating man with many arguments. thus, with the sortie made, the enemies were routed and abundant booty found.

(5) sed post annum reparatis viribus Syrus in Samariam regressus, acceptam cladem ultum ire cupiens, rursum victus est. eo proelio CXX milia Syrorum interiere; regi venia data, regnum ei et pristinus status concessus. (6) tum Achab verbis Dei a propheta increpitus, cur abusus divino munere hosti sibi tradito pepercisset.

(5) but after a year, with his strength restored, the Syrian returned to Samaria, desiring to avenge the defeat he had suffered, and was again defeated. In that battle 120,000 Syrians perished; pardon was granted to the king, and his kingdom and former rank were conceded to him. (6) then Ahab, reproved by the prophet with the words of God, was asked why, having abused the divine gift entrusted to him, he had spared the enemy.

igitur Syrus post triennium bellum Hebraeis intulit. adversum hunc Achab pseudoprophetarum impulsu in proelium descendit, spreto Michea propheta et in vincula coniecto, cur ei exitiabilem fore pugnam denuntiasset. ita eo proelio Achab interfectus, Ochoziae filio imperium reliquit.

Therefore Syrus, after three years, brought war upon the Hebrews. Against him Achab, urged on by the pseudo-prophets, descended into battle, having scorned Michea the prophet and cast him into chains because he had foretold that the fight would be fatal to him. Thus in that engagement Achab was killed, and he left the rule to his son Ochozias.

45 (1) Is aeger corpore cum ex ministris , qui idolum pro salute eius consulerent, misisset, Elias a Deo monitus obviam se eis optulit increpitosque renuntiare regi iubet, mortem eius consecuturam. (2) tum rex comprehendi eum ac deduci ad se iubet, sed missi caelesti igne absumpti. rex, ut propheta praedixerat, obiit.

45 (1) When that man, sick in body, had sent from his ministers, who would consult an idol for his health, Elijah, warned by God, offered himself to meet them and commanded that, being rebuked, they announce to the king that his death would follow. (2) Then the king ordered him to be seized and led to himself, but the messengers were consumed by heavenly fire. The king, as the prophet had foretold, died.

successit autem Ioram ei frater eius; isque duodecim annis imperium potitus est. at in parte duarum tribuum Iosaphat rege defuncto Ioram filius regnum tenuit annos duodeviginti. is Achab filiam uxorem habuit, socero quam patri propior.

And his brother Joram succeeded him; and he held the rule for twelve years. But over the part of the two tribes, after King Jehoshaphat had died, Joram the son held the kingdom for eighteen years. He had Ahab’s daughter as wife, nearer to his father-in-law than to his own father.

(3) post hunc Ochozias filius imperium adeptus est. hoc regnante Elias translatus refertur. eodem tempore Helisaeus, discipulus eius, multis signis potens exstitit; quae omnia notiora sunt quam ut solo egeant.

(3) after him Ochozias, his son, obtained the kingdom. In his reign Elias is reported to have been taken up. At the same time Helisaeus, his disciple, stood forth powerful in many signs; all of which are better known than to need relating here.

(4) ab eo viduae filius resuscitatus, vel Syrus lepra purgatus, vel famis tempore omnium rerum copia fugatis hostibus invecta, vel in usum trium exercituum aquae praebitae, vel de exiguo olei immodicis incrementis solutum mulieris debitum et ipsi sufficiens vivendi substantia data. (5) huius temporibus, ut diximus, Ochozias duarum tribuum erat rex, decem vero Ioram, ut supra retulimus, imperabat; interque eos foedus ictum. nam et adversum Syros iunctis viribus bellatum, et adversum Ieu, qui per prophetam in regem decem tribuum unctus fuerat, pariter in proelium egressi eadem pugna interiere.

(4) from him a widow’s son was resurrected, or a Syrian cleansed of leprosy, or famine—at a time when, the enemies having been driven off, abundance of all things was brought in—or water supplied for the use of three armies, or, from a scant amount of oil by immoderate increases, the woman’s debt was paid and to her herself a substance sufficient for living was given. (5) In these times, as we said, Ochozias was king of the two tribes, whereas Ioram ruled the ten, as we related above; and a pact was struck between them. For they fought against the Syrians with joined forces, and against Jehu, who by the prophet had been anointed king of the ten tribes, they likewise sallied forth together into battle and perished in the same fight.

46 (1) Sed regnum Ioram Ieu tenuit. post Ochoziam in Iudaea regem, qui uno anno regnavit, mater eius Gotholia imperium occupavit, adempto nepoti imperio, etiam tum parvo puero, cui Ioas nomen fuit. sed huic ab avia praereptum imperium post octo fere annos per sacerdotes et populum depulsa avia redditum.

46 (1) But the kingdom of Ioram was held by Ieu. After Ochozias there was a king in Judea who reigned one year; his mother Gotholia seized the rule, the power having been taken from her grandson, even then a little boy, whose name was Ioas. But to this boy the power, which had been snatched away by his grandmother, was restored after about eight years by the priests and the people, the grandmother having been expelled.

(2) hic initio regni observantissimus divini cultus fuit magnisque sumptibus templum exornavit; post adulatione principum depravatus adoratusque ab eis iram meruit. namque ei Azahel rex Syriae bellum intulit; inclinatisque rebus suis auro templi pacem redemit. nec tamen ea potitus est, facti invidia a suis interfectus anno imperii quadragesimo.

(2) at the beginning of his reign he was most observant of divine cult and, with great expenditures, adorned the templum; afterwards corrupted by the adulation of princes and worshipped by them, he earned the wrath. For Azahel, king of Syria, made war upon him; and, his affairs having declined, he bought peace with the templum’s gold. Nor did he, however, enjoy even that, but, by envy of what had been done, was slain by his own in the 40th year of his reign.

(3) huic Amassia filius successit. at in parte decem tribuum defuncto Ieu Ioachas filius eius regnavit, invisus Deo malis operibus, ob quae regnum eius Syris praedae fuit, donec Dei misericordia depulsis hostibus pristinum habere statum coeperunt. (4) Ioachas diem functus Ioae filio reliquit regnum.

(3) to him Amassia the son succeeded. But in the portion of the ten tribes, Jehu being dead, Ioachas his son reigned, hated by God for his evil works, for which reason his kingdom became spoil to the Syrians, until by the mercy of God, the enemies being driven off, they began to recover their former state. (4) Ioachas, at his death, left the kingdom to Ioae his son.

is Amassiae regi duarum tribuum civile bellum intulit; victoriam potitus multam praedam in regnum suum convertit. id Amassiae ob delictum accidisse traditur, siquidem Idumaeorum fines victor ingressus idola gentis eius assumpserat. (5) hic novem annos regnasse scribitur, quantum in libris Regnorum repperi.

He made civil war upon King Amassiah of the two tribes; having gained victory he turned much booty into his kingdom. It is reported that this befell Amassiah on account of his crime, for the victor, having entered the borders of the Edomites, had taken up the idols of that people. (5) It is written that he reigned nine years, as much as I found in the books of Regnorum.

Sed in Paralipomenis atque etiam in Chronicis novem et viginti annos imperium tenuisse annotatus est, ea nimirum id persuadente ratione, quae in his [Regnorum] libris facile perspici potest. Ieroboam enim rex decem tribuum octavo anno imperii Amassiae traditur regnare coepisse unumque et quadraginta annos imperium tenuisse; regnante demum Ozia, Amassiae filio, quarto imperii eius anno esse defunctus. (6) qua ratione XX et VIIII annos regi Amassiae effecit.

But in Paralipomenon and even in the Chronicles he is noted as having held the rule for twenty‑nine years, that is to say by that reasoning which can be easily seen in these [Regnorum] books. For King Jeroboam of the ten tribes is said to have begun to reign in the eighth year of Amassiah and to have held power for forty‑one years; and finally, reigning in the days of Uzziah, son of Amassiah, he is said to have died in the fourth year of his reign. (6) by which reckoning it made 27 years for King Amassiah.

itaque nos hoc ipsum secuti, quia rationem temporum persequi placet, Chronicorum auctoritati accessimus.

Therefore we, having followed this very point, and since it pleases to pursue the chronology, resorted to the authority of the Chronicles.

47 (1) Igitur Amassiae Ozias filius successit. nam in parte decem tribuum Ioas diem functus Ieroboae filio locum fecerat, postque hunc Zacharias filius eius regnavit. (2) horum nos regum omniumque, qui in parte decem tribuum Samariae praefuerunt, annotanda esse tempora non putavimus, quia brevitati studentes superflua omisimus, et ad cognitionem temporum eius potissimum partis annos credidimus persequendos, quae in captivitatem posterius abducta prolixius tempus in regno habuit.

47 (1) Therefore Ozias, son of Amassia, succeeded. For in the portion of the ten tribes Joas, having completed his day, had given place to the son of Ieroboam, and after him his son Zacharias reigned. (2) We did not think that the times of these kings and of all who presided over the portion of the ten tribes of Samaria ought to be noted, because, striving for brevity, we omitted superfluities, and judged that, for the knowledge of the times, the years above all of that part should be followed, which, afterwards led into captivity, had a more prolonged time in the kingdom.

(3) igitur Ozias regnum Iudae adeptus praecipuam curam Domini cognoscendi habuit, Zacharia propheta plurimum usus; (Iasias etiam sub hoc primum prophetasse traditur) quo merito prosperis eventibus adversum finitimos bella gessit, Arabas etiam devicit. (4) iamque Aegyptum terrore nominis sui concusserat, elatusque secundis rebus, illicita praesumens, incensum Deo obtulit, quod solis facere sacerdotibus mos erat. itaque per Azariam sacerdotem increpitus cum loco decedere cogeretur atque in iram exarsisset, lepra oppletus decessit.

(3) Therefore Ozias, having obtained the kingdom of Judea, had a special care for knowing the Lord; he made much use of the prophet Zachariah (Isaiah is also said to have prophesied at the outset of his reign); by reason of this he waged wars with prosperous outcomes against neighboring peoples, and even defeated the Arabs. (4) And he had already shaken Egypt with the terror of his name, and, elated by his successes, presuming on forbidden acts, offered incense to God, which was a custom for priests alone to perform. Thus, being rebuked by Azariah the priest, when he was forced to leave his place and had burned with wrath, he was stricken with leprosy and died.

quo morbo affectus vita functus est, cum regnasset annos duo et quinquaginta. (5) regnum inde Ioathae filio datum; isque admodum sanctus fuisse traditur prospereque imperium administravit; gentem Ammonitarum bello victam stipendium praestare coegit. regnavit autem annis XVI eidemque Achaz filius successit.

by which disease afflicted he died, having reigned fifty-two years. (5) the kingdom was then given to his son Ioathae; and he is said to have been very holy and governed the realm prosperously; he compelled the people of the Ammonites, conquered in war, to pay tribute. He reigned for 16 years, and to him Achaz his son succeeded.

48 (1) Celebris circa haec tempora Ninivitarum fides traditur. id oppidum olim ab Assure, Sem filio, conditum caput regni Assyriorum fuit, frequens tum incolentium multitudine, alens virorum milia C et XX atque ut in magno populo abundans vitiis. (2) quis Deus motus Ionam prophetam ex Iudaea ire praecepit ac denuntiare urbi excidium, sicut olim Sodoma et Gomorra divinis ignibus conflagrassent.

48 (1) About these times the famed faith of the Ninevites is reported. That town, once founded by Assur, son of Shem, was the head of the kingdom of the Assyrians, then populous in a multitude of inhabitants, sustaining 120,000 men and, as in a great people, abounding in vices. (2) Moved, God commanded the prophet Jonah to go forth from Judea and to denounce to the city its destruction, as formerly Sodom and Gomorrah were consumed by divine fires.

(3) verum propheta praedicationis istius ministerium detrectans, non contumacia, sed praescientia, qua videbat Deum paenitentia populi placandum, navim, quae longe diversa regione Tharsos petebat, conscendit. (4) sed ubi in altum processum, nautae saevitia maris compulsi, quisnam esset mali causa, sorte exploravere. cum super Ionam sors decidisset, tamquam piaculum tempestatis in profundum proiectus est; exceptusque a ceto [marino monstro] ac devoratus, post triduum fere Ninivitarum litoribus eiectus iussa praedicat, urbem scilicet ob peccata populi triduo perituram.

(3) but the prophet, rejecting the ministry of that preaching, not through contumacy but through prescience, whereby he saw that God would be appeased by the people’s penitence, boarded a ship that was making for Tharsos in a far different region. (4) but when he put out into the deep, the sailors, driven by the fury of the sea, sought by lot who was the cause of the evil. when the lot fell upon Jonah, as if a piacular victim of the storm he was cast into the depths; and having been seized by a cetus [a sea‑monster] and devoured, after about three days he was thrown up on the shores of the Ninevites and proclaims the command, namely that the city, on account of the people’s sins, will perish in three days.

(5) igitur non dissimulanter, ut olim Sodomis, audita est vox prophetae; ac statim iussu regis exemploque populus universus, quin et recens nati cibo potuque abstinentur; iumenta itidem et diversi generis animalia compulsa fame ac siti lamentantium speciem cum hominibus praebebant. (6) ita imminens malum aversum. Ionae apud Deum conquerenti, quod fides dictis non adfuisset, responsum, paenitentibus veniam negari non posse.

(5) therefore, not concealed as once at Sodom, the prophet’s voice was heard; and immediately by the king’s command and example the whole people, yes even those newly born, abstained from food and drink; likewise beasts of burden and animals of diverse kinds, driven by hunger and thirst, presented a lamenting spectacle together with humans. (6) thus the impending evil was averted. To Jonah, complaining before God that faith had not complied with his words, came the answer that pardon could not be denied to those who repent.

49 (1) At in Samaria Zachariam regem admodum impium, quem superius regnasse memoravimus, Sella quidam interemit regnumque occupavit; idemque Mane insidiis exemplo facti sui periit. (2) Mane ereptum Sellae imperium tenuit filioque Pachae reliquit. eundem vero Pache quidam eiusdem nominis interemit regnumque occupavit.

49 (1) But in Samaria a certain Sella killed Zacharias, a very impious king, whom we mentioned above as having reigned, and seized the kingdom; and that same Sella perished by ambush at Mane, an example of his own deed. (2) With Mane removed, Sella held the dominion and left it to the son of Pacha. But that same Pacha was slain by a certain man of the same name, who seized the kingdom.

mox ab Osee peremptus eodem scelere quo assumpserat imperium amisit. (3) hic ultra omnes reges superiores impius poenam sibi perpetuamque genti captivitatem a Deo meruit. namque ei Salmanassar rex Assyriorum intulit bellum victumque tributarium sibi effecit.

soon, slain by Hosea, he lost the rule by the very crime by which he had assumed it. (3) this man, more impious than all the earlier kings, merited for himself perpetual punishment and for the nation captivity from God. for Salmanassar, king of the Assyrians, brought war upon him and made him defeated and tributary to himself.

(4) sed cum occultis consiliis rebellionem pararet regemque Aethiopum, qui tum Aegyptum optinebat, in auxilium arcesseret idque Salmanassar comperisset, perpetuis eum vinculis in carcerem coniecit urbemque excidit, populum universum in regnum suum abduxit, Assyriis in hostili solo ad custodiam positis. exinde ea pars Samaria appellata, quod lingua Assyriorum custodes Samaritas vocant. ex quibus plerique divinas caeremonias receperunt, reliquis in errore gentilitatis perseverantibus.

(4) but when he plotted rebellion with secret counsels and summoned the Ethiopian king, who then held Egypt, to his aid, and Salmanassar learned this, he cast him into prison with perpetual chains and razed the city, and led the whole people away into his own kingdom, placing Assyrians on hostile soil as a garrison. Hence that part was called Samaria, because in the Assyrian tongue they call guards Samaritas. Of these many received divine ceremonies, the rest persevering in the error of gentility.

(5) hoc bello Tobias in captivitatem ductus est. at in parte duarum tribuum rex Achaz ob impietatem invisus Deo, cum finitimorum bellis saepe premeretur, deos gentium colere decrevit, nimirum quia eorum auxilio victores frequentibus proeliis exstitissent. ita in hoc nefariae mentis piaculo diem functus est, cum XVI annis in regno fuisset.

(5) in this war Tobias was led into captivity. But in the region of the two tribes King Achaz, hated by God on account of impiety, since he was often pressed by the wars of his neighbours, decreed to worship the gods of the nations, to wit because by their aid the victors had often arisen in frequent battles. Thus, for this crime of nefarious mind he died, having been in the kingdom for 16 years.

50 (1) Huic Ezechias filius successit. multum paterni dissimilis ingenii. namque initio regni populum sacerdotesque ad Dei cultum cohortatus multis disseruit, ut frequenter castigati a Domino saepius essent misericordiam consecuti, ut postremum decem tribus in captivitatem nuper abductae sacrilegii poenas dissolverent; curandum eis sedulo ne eadem pati mererentur.

50 (1) To him his son Ezechias succeeded, very unlike his father in disposition. For at the beginning of his reign he exhorted the people and the priests to the worship of God, and discoursed to many, so that, often chastised by the Lord, they might more frequently obtain mercy, and that at last they might pay the penalties of the sacrilege recently inflicted on the ten tribes taken into captivity; he took diligent care that they should not deserve to suffer the same things.

(2) ita conversis ad religionem omnium animis Levitas sacerdotesque omnes ad celebranda secundum legem sacrificia ordinavit celebrarique Pascha instituit, quod iam pridem fuerat omissum. (3) cumque dies festus adesset, dimissis per omnem terram nuntiis conventus diem edixit, ut, si qui post abductionem decem tribuum in Samaria resedissent, ad sollemne sacrum convenirent. ita frequentissimo conventu dies sacer publica laetitia exactus, longo post intervallo religione legitima per Ezechiam restituta.

(2) thus, turning all minds to religion, he ordained that the Levites and priests should all celebrate the sacrifices according to the law and instituted the celebration of the Pascha (Passover), which had long before been omitted. (3) and when the festival day arrived, having sent messengers through the whole land he proclaimed a day of assembly, so that any who after the abduction of the ten tribes had settled in Samaria might come together for the solemn sacred rite. thus, with a very numerous assembly, the sacred day was completed with public rejoicing, and after a long interval legitimate religion was restored through Ezechias.

(4) pari deinde industria, qua divina curaverat, rem bellicam administravit, Allophylosque frequentibus proeliis contudit; donec ei Sennacherim rex Assyriorum bellum intulit, magno cum exercitu fines eius ingressus, lateque agris vastatis nullo obsistente urbis obsidionem urgebat; Ezechias enim multitudine inferior, non ausus manum conserere, muris se tuebatur. (5) rex Assyrius portis assultans minitari excidium, deditionem imperare; Ezechiam frustra Deo confidere, se Dei nutu potius arma sumpsisse; victorem omnium gentium, eversorem Samariae efugi non posse, ni matura deditione sibimet consuluissent. (6) in hoc rerum statu Ezechias Deo fretus Isaiam prophetam consulit, eiusque responso edocetur, nihil ex hoste periculi fore; divinum autem auxilium non defuturum.

(4) with the same industry with which he had cared for divine things he administered the warlike business, and crushed the Allophylos in frequent battles; until Sennacherim, king of the Assyrians, brought war upon him, having entered his borders with a great host, and, the fields laid waste far and wide and no one resisting, pressed the siege of the city; for Ezechias, being inferior in multitude, not daring to join hand in battle, defended himself by the walls. (5) The Assyrian king, assaulting the gates, threatened destruction and commanded surrender; he taunted Ezechias for trusting in God in vain, saying that he had rather taken up arms by the nod of his god; that the victor of all nations, the overthrower of Samaria, could not be fled from, unless by a timely surrender they procured safety for themselves. (6) In this posture of affairs Ezechias, relying on God, consulted the prophet Isaiah, and by his response was taught that no danger would arise from the enemy; and that divine help would not be wanting.

nec multo post Tarraca rex Aethiopum regnum Assyriorum invadit.

and not long after Tarraca, king of the Ethiopians, invaded the kingdom of the Assyrians.

51 (1) Quo nuntio Sennacherim ad sua tuenda conversus, fremens et clamitans victori sibi victoriam eripi, bellum omisit, missis ad Ezechiam litteris cum verborum contumeliis denuntians, se paulo post rebus domi compositis ad excidium Iudaeae mature rediturum. (2) sed nihil his Ezechias motus orasse Deum traditur, ne hanc tantam hominis insolentiam inultam sineret. ita eadem nocte angelus castra Assyriorum aggressus multa hominum milia leto dedit.

51 (1) At this news Sennacherim, turning back to defend his own, roaring and shouting that victory was being snatched from the victor, abandoned the war, sending letters to Ezechias with contumelious words, threatening that he would shortly, when matters at home were settled, return quickly for the destruction of Judaea. (2) But Ezechias, unmoved by these things, is said to have prayed to God that He would not allow so great a man’s insolence to go unpunished; and so that same night an angel fell upon the Assyrian camp and gave many thousands of men to death.

rex trepidus in oppidum Ninivem confugit ibique a filiis interfectus dignum se exitum tulit. (3) per idem tempus Ezechias aeger corpore morbo incubuerat. cumque Isaias ei verbis Domini annuntiasset vitae eius finem adesse, flesse rex traditur; ita XV annos prorogari sibi ad vitam meruit.

the frightened king took refuge in the town of Nineveh, and there, slain by his sons, he met a fitting end. (3) at the same time Ezechias lay sick in his body, afflicted by disease. and when Isaias had announced to him by the words of the Lord that the end of his life was at hand, the king is said to have wept; thus he deserved that his life be prolonged by 15 years.

(4) quibus peractis nono et vigesimo imperii anno decessit; regnum Manasse filio reliquit. is a patre multum degenerans relicto Deo culturas impias exercuit; ob quod in potestatem Assyriorum traditus malo coactus agnovit errorem, populumque adhortatus est, ut relictis idolis Deum colerent. nihil sane dignum memoria gessit, regnavit autem annos V et L. (5) Amos deinde filius eius regnum indeptus est, nec ultra biennium eo potitus est; paternae impietatis heres, Dei neglegens, suorum insidiis circumventus periit.

(4) these things accomplished, in the 29th year of his reign he died; he left the kingdom to his son Manasseh. He, much degenerate from his father, abandoning God, practiced impious cults; whereupon, delivered into the power of the Assyrians and forced by misfortune, he acknowledged his error, and exhorted the people that, having forsaken idols, they should worship God. He performed nothing truly worthy of memory; he reigned however 55 years. (5) Amos then, his son, obtained the kingdom, but he held it no more than two years; heir of his father’s impiety, neglectful of God, and surrounded by the plots of his own, he perished.

52 (1) Ad Iosiam filium imperium devolutum. is admodum religiosus fuisse traditur summaque cura divina administrasse, Helchia sacerdote usus bene. (2) is cum in templo librum, verbis Dei scriptum, repertum a sacerdote legisset, quo continebatur Hebraeam gentem ob crebras impietates et sacrilegia delendam, piis ad Deum precibus fletuque iugi imminentem cladem avertit.

52 (1) The rule devolved upon Josiah the son. He is reported to have been exceedingly religious and to have administered divine affairs with the greatest care, making good use of the priest Helchia. (2) When he had read in the temple a book, written with the words of God and found by the priest, in which it was contained that the Hebrew nation, because of frequent impieties and sacrileges, must be destroyed, he turned away by pious prayers to God and by weeping the impending continual calamity.

(3) quod ubi indultum sibi per Oldam prophetissam comperit, maiore cura, utpote obligatus divinis beneficiis, cultum Dei exercuit. igitur vasa omnia, anteriorum regum superstitionibus idolis consecrata, cremavit. namque eo profani ritus invaluerant, ut soli ac lunae divinos honores darent eisdemque etiam ex metallis sacraria aedificarent.

(3) which, when he learned had been granted to him through Olda the prophetess, he practiced the worship of God with greater care, as one bound by divine benefices. Therefore he burned all the vessels consecrated to idols by the superstitions of former kings. For the profane rites had prevailed so far that they paid divine honors to the Sun and the Moon and even built shrines for them out of metals.

(4) quibus Iosias in pulverem redactis sacerdotes quoque profanarum aedium interfecit. sed ne sepulchris quidem impiorum pepercit, quod olim praedictum a propheta, impletum animadversum est. (5) huius octavo et decimo imperii anno Pascha celebratum.

(4) having reduced these to dust, Josiah also killed the priests of the profane houses. Nor did he spare even the tombs of the impious, which, as long ago foretold by the prophet, was observed to be fulfilled. (5) The Passover was celebrated in the 18th year of his reign.

post triennium fere adversus Nechao regem Aegypti, qui bellum Assyriis inferebat, in proelium egressus, priusquam inter se acies concurrerent, sagitta ictus est. exque eo vulnere in urbem relatus decessit, cum regnasset annos unum et viginti.

After about three years, having gone out into battle against Necho, king of Egypt, who was waging war on the Assyrians, he was struck by an arrow before the battle-lines met. From that wound he was carried back into the city and died, having reigned twenty-one years.

53 (1) Ioachas inde filius eius regnum indeptus tribus mensibus tenuit, captivitati ob impietatem destinatus. namque eum Nechao rex Aegypti vinctum captumque duxit, nec multo post in vinculis diem functus est. (2) Iudaeis stipendium annuum imperatum, rex eis Eliacim arbitrio victoris datus, qui postea immutato nomine Ioachim vocitatus est.

53 (1) Ioachas, his son, having taken the kingdom, held it for three months, destined for captivity on account of impiety. For Necho, king of Egypt, led him away bound and taken captive, and not long after, having spent his days in chains, he died. (2) An annual stipend was imposed on the Judeans; the king gave them Eliacim at the victor’s discretion, who afterwards, his name changed, was called Ioachim.

hic Ioachae frater, Iosiae filius fuit, fratri quam patri propior, sacrilegio invisus Deo. (3) igitur cum regi Aegyptio pareret, quippe cui tributum penderet, Nabuchodonosor rex Babylonius Iudaeam terram occupavit armis et per triennium iure belli victor possedit. etenim cedente iam rege Aegypti determinatisque inter eos imperii finibus convenerat Iudaeos ad Babylonam pertinere.

this Ioachae was a brother, a son of Josiah, nearer to his brother than to his father, hated by God for sacrilege. (3) therefore, since he obeyed the Egyptian king, to whom tribute was paid, Nebuchodonosor king of Babylon seized the land of Judaea by arms and, as victor by the law of war, possessed it for three years. for with the Egyptian king now yielding and the bounds of rule settled between them, it had been agreed that the Judeans pertained to Babylon.

ita cum Ioachim, exactis in regno annis undecim, filio eiusdem nominis locum fecisset isque regis Babylonii in se iram concitasset, Deo nimirum agente, cui constitutum erat Iudaeam gentem captivitati et internecioni dare, Nabuchodonosor Hierosolymam cum exercitu ingressus urbem murosque ac templum solo stravit; auri immensum modum et sacra ornamenta vel publica vel privata, puberesque omnes virilis ac muliebris sexus transtulit, relictis, quorum imbecillitas aut aetas fastidio victoribus fuit. quae turba inutilis servitio exercendis colendisque agris, ne incultum esset solum, deputata. (5) eisdemque rex Sedechias praepositus, ademptis viribus inani tantum umbra regii nominis concessa.

Thus, when Ioachim, his years in the kingdom having run out to 11, had made room for a son of the same name and had thereby kindled the anger of the king of Babylon against him, God, to be sure, acting—who had been appointed to give the people of Judah to captivity and destruction—Nabuchodonosor, entering Jerusalem with an army, razed the city, its walls, and the temple to the ground; he carried off an immense amount of gold and the sacred ornaments, both public and private, and all the adults of both male and female sex, leaving behind those whose weakness or age was loathsome to the victors. That rabble, useless for service, for tilling and cultivating the fields, was deputed so that the land might not lie uncultivated. (5) And to the same men the king set Sedechias over them, his powers taken away, granted only as an empty shadow of the royal name.

sed Ioachim tribus mensibus tempus imperii habuit. (6) is cum populo Babylonam translatus et in carcerem coniectus; trigesimum post annum emissus atque a rege in amicitiam receptus mensaque et consiliis participatus, non sine solacio depulsae calamitatis decessit.

But Ioachim held the time of his reign for three months. (6) He was transferred to Babylon with the people and cast into prison; thirty years later he was released and received into the king’s friendship, sharing in table and counsels, and— not without the consolation of his calamity having been removed—he died.

54 (1) Interea Sedechias rex turbae inutilis, quamquam sine viribus, infido ingenio et Dei immemor, qui non intellegeret captivitatem ob delicta gentis illatam, postremis denique malis debitus, regis animum offendit. ita ei post novem annos Nabuchodonosor bellum intulit, compulsumque intra muros confugere triennio obsedit. (2) qua tempestate Hieremiam prophetam, qui iam saepius imminere urbi captivitatem pronuntiaverat, consulit, si quid spei forsitan superesset.

54 (1) Meanwhile Sedechias, king of a useless crowd, though without strength, of treacherous disposition and forgetful of God, who did not perceive that the captivity was inflicted for the nation's sins, at last by his final evils had his spirit offended. Thus after nine years Nabuchodonosor waged war upon him, and, he being driven to take refuge within the walls, besieged him for three years. (2) At that time he consulted the prophet Jeremiah, who had already oft foretold the impending captivity of the city, to ask if perhaps any hope still remained.

sed ille caelestis irae non ignarus, eadem saepius interrogatus, respondit, ipsi regi specialem poenam denuntians. (3) tum vero Sedechias in iram excitatus trudi prophetam in carcerem iubet; moxque eum crudelis facti piguit, sed obsistentibus Iudaeorum principibus, quibus iam inde a principio moris fuerat bonos premere, absolvere innocentem non ausus. (4) isdem cogentibus in lacum immensi profundi caenoque ac sordibus atque ex eo exitiabili foetore horridum demissus est, ut ne simplici quidem morte exspiraret.

but he, not ignorant of the heavenly wrath, having been asked the same things often, answered, denouncing to the king himself a special penalty. (3) then indeed Sedechias, roused to anger, ordered the prophet to be thrust into prison; and soon he repented the cruel deed, but with the leading men of the Judeans opposing—to whom from the first it had been a custom to press down the good—he did not dare to absolve the innocent. (4) urged on by the same men, he was lowered into a pit of immense depth, of mud and filth and issuing a deadly stench, made hideous, so that he would not even breathe his last by a simple death.

sed rex licet impius, aliquanto tamen sacerdotibus mitior, educi prophetam de lacu et carceris custodiae reddi iubet. (5) interea obsessos vis hostium et penuria urgebat, consumptisque omnibus, quae mandi poterant, fames invaluerat; ita defessis inedia defensoribus oppidum captum incensumque. rex, ut propheta dixerat, effossis oculis Babylonam translatus, Hieremias misericordia hostili carcere exemptus.

but the king, although impious, somewhat gentler toward the priests, ordered the prophet to be brought up from the pit and restored from the custody of the prison. (5) meanwhile the sight of the besieging host and want pressed upon the besieged, and with all that could be eaten consumed, famine gained strength; thus, the town, its defenders exhausted by starvation, was taken and burned. the king, as the prophet had foretold, having his eyes dug out was transferred to Babylon, and Jeremiah, by the enemy’s mercy, was released from the prison.

(6) cum eum Nabuzardan, princeps regius, captivum cum ceteris duceret, delata sibi optione ab eo, utrum in solo patrio deserto desolatoque subsistere an secum abire in summis honoribus vellet, residere in patria maluit. (7) Nabuchodonosor abducto populo, residuis quos belli conditio vel praedae fastidium relinqui a victoribus fecerat, Godoliam eiusdem gentis praeposuit absque ullo insigni regio aut imperii nomine, quia praeesse paucis et calamitosis nulla dignitas erat.

(6) when Nabuzardan, a royal prince, was leading him away captive with the others, and a choice was put to him by him—whether he wished to remain in his lone, deserted, and desolate native land or to go with him into the highest honors—he preferred to remain in his country. (7) Nebuchadnezzar having been carried off by the people, he set over the remnants which the fortune of war or the victors’ disdain for spoil had caused to be left Godolias of the same people, without any distinguishing royal or imperial title, for to rule over a few and calamity-stricken persons was no dignity.