STACK 
 
 ANKBX 
 
 5 
 
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 tf/1 
 
 SCHOLIA • 
 
 l/ii / ON PASSAGES OF THE 
 
 OLD TESTAMENT, 
 
 BY 
 
 MAR JACOB, 
 BISHOP OF EDESSA, 
 
 XOW FIRST EDITED IN THE ORIGINAL SYRIAC, 
 WITH AN 
 
 ENGLISH TRANSLATION AND NOTES, 
 
 BY 
 
 GEORGE PHILLIPS, D.D., 
 
 PRESIDENT OF QUEENS* COLLEGE, CAMBRIDGE. 
 
 WILLIAMS AND NORGATE, 
 14, HENRIETTA STREET, COVENT GARDEN, LONDON : 
 
 AND 
 
 20, SOUTH FREDERICK STREET, EDINBURGH. 
 1864.
 
 W. M. WATTS, CROWN COURT, TEMPLE BA.R.
 
 SCHOLIA 
 
 ON PASSAGES OF THE 
 
 OLD TESTA M E N T, 
 
 MAR JACOB, 
 
 BISHOP OF EDESSA, 
 
 NOW FIRST EDITED IN THE ORIGINAL SYRIAO, 
 WITH AN 
 
 ENGLISH TRANSLATION AND NOTES, 
 
 BY 
 
 GEORGE PHILLIPS, D.D., 
 
 PEK.SIDKNT OF QUEENs' COLLEGE, CAMBRIDGE. 
 
 2070308
 
 EERATA. 
 
 Page ^line 7 for Uiu read UJu] 
 
 ? .. 3 „ u^ „ w-^ 
 
 -^ „ 12 „ 1^1^^^ „ U^^^r"? 
 
 w^s „ 1 Before the first word It-^? the 
 following words are omitted, o-oiuf] :i-ii^ jj 
 
 In the Translation: 
 Page 51, line 2, for children evil read evil children.
 
 Works by the Rev. George Phillips, D.D. 
 
 I. 
 
 THE ELEMENTS OF SYRIAC GRAMMAR. Second 
 Edition, 8vo. 
 
 II. 
 
 THE PSALMS, in Hebrew ; with a Critical, Exegetical, and 
 Philological Commentary, 2 vols. 8vo. 
 
 III. 
 
 SHORT SERMONS ON OLD TESTAMENT MES- 
 SIANIC TEXTS, preached in the Chapel of Queens' College, 
 Cambridge, 8vo.
 
 rREFACE. 
 
 The two MSS. from which the Scholia edited and translated 
 in the following pages have been taken, were obtained from 
 the Syrian convent in the Desert of Nitria. They are num- 
 bered 14,483 and 17,193 among the additional Manuscripts 
 in the British Museum, where they were deposited, the 
 former in 1843, and the latter in 1847. The one, which 
 became the property of the Museum in 1843, was brought to 
 England by Archdeacon Tattam, the other by M. Auguste 
 Pacho. 
 
 The MS. numbered 14,483 is written in a cursive cha- 
 racter, between the Estrangelo and the modern Maronite 
 in form. It may be of the ninth or tenth century. The 
 volume is exceedingly imperfect, containing only 27 leaves, 
 embracing Scholia on Genesis, Exodus, 1 Samuel, 1 Kings 
 and 2 Kings. In the MS. nmnbered 17,193, at the end of 
 the Scholimu w^llo on the book of Genesis, there is written 
 w^oiio]^ IsLOOL^] K^Q.o^i^> l^assa y:^^^:^^, Here end the 
 Scholia of Jacob, Bishop of Edessa. The MS. contains ex- 
 tracts from various writers. It is imperfect at the end, and 
 is written in the Estrangelo character, with the exception of 
 the last few leaves, which are in a more cursive character. 
 It must be of the ninth century, as a figure drawn on fol. 1 
 rect. is dated cv2ioo\ . Lj-a., in the year of the Greeks 118.5=
 
 IV PREFACE. 
 
 A.D. 874. ■ The titles of tlie Scholia, which no doubt were 
 written by the copyists, are in red ink. 
 
 Mar Jacob, Bishop of Edessa, the Author of these Scholia, 
 flourished in the latter half of the seventh century. According 
 to Bar Hebroeus, as cited by Asseniani, Dihliotheca Orien- 
 talis, torn. ii. p. 336, he w^as born in a place called Indaba, 
 lojjjjkiij which he says was a town in Gumia, ai^iiDa^, a 
 district in the country about Antioch. When a young man, 
 he relinquished worldly riches and honours, and embraced a 
 monastic life. In the monastery of Aphtunoyo, in Kennesrin, 
 a city of Syria, he learned the Greek language and studied the 
 Holy Scriptures. From thence he went to Alexandria. 
 After having received instruction in that celebrated seat of 
 learning, he returned to Syria. He went to Edessa, and was, 
 soon after his arrival there, consecrated Bishop of that 
 Church. About four years after he was appointed to 
 this office, being greatly harassed by the conduct of some 
 lawless ecclesiastics, he resigned it. He had a sharp contest 
 wiih the patriarch Jvdius and other bishops, with respect to 
 the observance of the ecclesiastical canons, but he was unable 
 to bring them to adopt his owii views. After his resignation, 
 he retired to the monastery at Chisum, "joo^^s, a city of 
 Syria, situated between Beroea and Edessa, and there remained 
 for some time. Meanwhile Habib, an old man held in great 
 esteem, was consecrated Bishop of Edessa in his place. When 
 Jacob left the monastery to which he had retired, he went to 
 that of Eusebona, wdiere he lived eleven years, and was occu- 
 pied in teaching the Psahns, and the reading of the Scriptures 
 in Greek. In the monastery to which Jacob next removed, 
 viz, that of Teleda, jf^^^ in t^^' district of Antioch, he
 
 FR.EFACE. 
 
 remained for nine years, and was engaged in making emenda- 
 tions of the books of the Old Testament. Whilst he was resi- 
 dent here, Habib died, and the Edessenes petitioned the patri- 
 arch to request Jacob to return to his Church. He obeyed, but 
 four months after he had resumed his office, having gone to the 
 monastery to remove his books, he died soon after his arrival 
 there, in the year of the Greeks 1019, ?. e. A.D. 708, on the 
 5th of June. It is said by Dionysius of Telmahar that Jacob 
 was present at the Synod convoked by Julian, patriarch of the 
 Jacobites, A.D. 706. This however is doubted by Assemani, 
 The ancient Church of Edessa has always cherished his 
 memory, and regarded him as one of its brightest ornaments. 
 He was famous in his day as a scholar, and it is said that 
 he did much to restore the Syriac language to its pristine 
 purity. He is considered to have been the first who wrote a 
 Grammar of that language. It is frequently quoted by Bar 
 Hebrseus, and is spoken of by him in terms of high com- 
 mendation. It bears the title |-»*3affl p^^ t^^Z, The 
 correction of the Syriac language. Some account of it is 
 given by Assemani in his Bihlioth. Orient, torn. i. p. 475. In 
 the same work, torn. i. p. 476 and foU., Assemani has given 
 a list of Jacob's writings, which he introduces to his readers 
 with the remark : " Ex injinitis propemodum Jacobi Sci-iptis 
 hcoc dumtaxat ad nostram notitiam pervenerunt." He then 
 emimerates many works on various subjects, the existence of 
 which had come to his knowledge, and he gives extracts 
 from some of those he had seen. The subjects of these 
 writings comprise an Anaphora, Order of Holy Baptism, 
 Ecclesiastical Canons, Graimnar and Philology, Festivals of
 
 VI PREFACE. 
 
 the Church, &c., besides several Epistles addressed to indivi- 
 duals on various topics. 
 
 But by far the most celebrated of his writings are his Scholia 
 on the Holy Scriptures, 1-a-»^ H^^s? ] .. ^. o. -a co, and his Com- 
 mentaries, V*-*t^ h3^^ | oaq 3 . These works procured for 
 him so great a reputation, that he generally went by the cog- 
 nomen of The Commentator, jici A ^^Sc? . His Scholia, which 
 must have been voluminous, have not been known in Europe, 
 except a few on Genesis taken from a Syriac Catena of Severus, 
 a monk of Edessa, which are now to be seen in the works of 
 Ephraim. A SchoKum of Jacob's is also to be met with 
 occasionally amongst Ephraim's Commentaries on other Books 
 of Scripture. 
 
 The Scholia which I now venture to submit to the reader 
 have not been previously published. They prove that Jacob 
 must have been well acquainted with the letter of the Scrip- 
 tures ; and the spiritual applications he often makes of the 
 incidents of Bible history, whilst they bear, witness to his 
 earnest piety, and the deep reverence he had for the sacred 
 volume, show also how full it appeared to his mind of that 
 which makes a man " wise unto salvation." At the same time 
 it is right for me to state, that I do not hold myself respon- 
 sible for any of the views and opinions expressed in the 
 Scholia. Whilst, however, I think it due to myself to make 
 this remark, and although I do not expect that the kind of 
 exposition foimd in several instances in these Scholia will be 
 deemed in harmony with the criticism which is current in the 
 present day, yet I consider that they are deeply interesting as a 
 specimen of Scripture Exegesis, prevalent at the time in which 
 our Author lived, and in that branch of the Church of which
 
 PREFACE. VU 
 
 he was a Bishop, and which has ever reckoned him as stand- 
 ing in the foremost rank amongst its scholars. 
 
 The best accoimts accessible to the general reader, so far 
 as I know, of the collection of Syriac MSS. in the British 
 Museum, — by far the most valuable of any that is to be 
 found in the world, — may be seen in the CLIII. Number of 
 the " Quarterly Review," and in Dr. Cureton's preface to 
 his edition of the Syriac version of the " Festal Letters of 
 Athanasius." The works are, as might be expected, mostly 
 theological. Many of them are of very high antiquity, and 
 they comprise copies of the Holy Scriptures, translations of 
 Greek works of the great Fathers of the Church (of some of 
 which the Greek copies have long since been lost, with the 
 exception of their titles, or a few extracts preserved by other 
 writers), rituals, liturgies, collections of Canons, ecclesiastical 
 histories, &c. &c. Such a collection of Syriac literature is 
 unrivalled, whether as respects its antiquity, or the renown of 
 its authors. Several of the most important of the manuscripts 
 have been already published, and others, I am informed, are 
 m the course of publication. The study of Syriac in this 
 country has, during the last twenty years, made great pro- 
 gress, and this circumstance I attribute mainly to the impetus 
 it has received from the discovery of these manuscripts. It 
 cannot but be a matter for deep congratulation that they have 
 produced this effect. The study of Syriac is extremely 
 interesting, not only because it leads to an acquaintance with 
 the literature of a Church holding for many ages a prominent 
 rank in Christendom, but also because, so closely allied as it 
 is to Hebrew, it assists in the elucidation of many passages 
 of the Hebrew Scriptures. Influenced by these considerations,
 
 PREFACE. 
 
 1 have been induced to send forth the followmg pages, in the 
 hope that whilst they may be accepted as a small contribution 
 to the general purposes of Syriac literature, they may also 
 suggest profitable meditation on those particular passages of 
 the Old Testament of which the said pages treat. 
 
 I beg to express my sincere thanks to Dr. W. Wright, of 
 the British Museum, to whom I am indebted for many 
 personal acts of kindness, and especially for his assistance in 
 correcting the proof-sheets of the Syriac text.
 
 CONTENTS. 
 
 I. Scholium on 
 
 II 
 
 Ill 
 
 IV 
 
 V 
 
 VI 
 
 VII 
 
 VIII 
 
 IX 
 
 X 
 
 XI. . . . . . 
 
 XII 
 
 XIII 
 
 XIV 
 
 XV 
 
 XVI 
 
 XVII 
 
 XVIII 
 
 XIX 
 
 XX 
 
 XXI 
 
 XXII 
 
 XXIII 
 
 XXIV 
 
 Gen. iv. 7 . 
 Gen. xi. 27—32 
 Gen. XV, 1, &:c. 
 Gen. XV. 7, &g. 
 Gen. xxii. 13 
 Gen. XXV. 30 
 
 Exodus xxviii. 1 — 5 
 Deut. xxii. 8 
 1 Sam. x. 1 . 
 1 Sam. xiv. 32—35 
 1 Sam. XV. 10, 11 
 1 Sam. svi. 12, 13 
 1 Sam. xviii. 19, 20 
 1 Sam. xxi. 
 1 Sam. xxii. 17, 18 
 1 Sam. xxiii. 16 . 
 1 Sam. XX vi. 10 . 
 I Sam. xxvii. 1, 2, 3 
 1 Kings xiv. 21, &c. 
 1 Kings xvii. 4 — 6 
 1 Kings xviii. 3, 4 
 
 1 Kings xxii. 38, &o. 
 
 2 Kings ii. 23, 24 
 
 1 
 3 
 
 G 
 10 
 12 
 13 
 14 
 16 
 16 
 18 
 19 
 22 
 24 
 28 
 30 
 32 
 34 
 36 
 37 
 39 
 43 
 45 
 48 
 49
 
 SCHOLIUM T. 
 (Gen. iv. 7.) 
 
 From the fifth Scholium, in which he shows 
 of the history concerning Cain, that because he 
 was condemned for seven offences,^ he was ac- 
 counted deserving of seven punishments. 
 
 Behold, if thou doest well, thou art accepted. And again, 
 I accept thee if thou doest well. These are a manifest 
 
 ' The fathers of the Syrian Church say that Cain was guilty of seven 
 offences: 1st, he sinned because he made his offering- to God con- 
 temptuously; 2ndly, he was indignant, and murmured against God, 
 because his offering was not accepted ; 3rdly, he envied his brother ; 
 4thly, he dealt subtilely ; 5thly, he committed murder ; 6thly, he 
 told a lie, when he was asked by God, where is thy brother, and he said 
 I know not ; 7thly, he gave himself to despair, when he said, " My 
 punishment is greater than I can bear," and he did not repent and seek 
 for pardon. For these seven transgressions, they say, he was cursed and 
 condemned in judgment to be afflicted seven hundred years as a fugitive 
 and a vagabond. It is strange that the Title, which was written by the 
 copyist, does not correspond with the Scholium, for in the latter nothing 
 is said about the seven punishments, of which, according to the Title, he 
 was accounted deserving-.
 
 2 SCHOLIUM ON GEN. IV. 7. 
 
 announcement that God willeth the welfare of man. He 
 also expecteth him to repent. He waiteth for him, and also 
 giveth occasions, which invite him to this ; He wishing his 
 salvation. 
 
 But if thou doest not toell, sin lieth at the door. Thou 
 turnest to it, and it hath dominion over thee} 
 
 These are indications that the dominion of the body' and 
 freedom of the wdll belong to man. If he who willeth call 
 to sin, to come to him, then it will have dominion over his 
 soul ; but if he do not will, sin is not able to come near him. 
 Behold, it lieth at the door of thy mind, like a rapacious 
 animal outside the door of a house. If thou turnest this way 
 by thy will, and openest to it, it entereth and hath dominion 
 over thee ; but if thou dost not will, it is not able to enter to 
 thee. By tliese thou ma^'est clearly know that Satan is 
 not the sower of sin, though able to oppress and act with 
 violence for the sovereignty of the body.* Neither is sin 
 itself the seed of evil doing. ^ Wherefore Cain was con- 
 demned, because he was not truly penitent for these things ; 
 
 - This expression is found in the Sjriac version. 
 
 3 jiuS Zq.^-^a. I have translated dominion of the body. |2UC3 
 according' to Castell is locus quilibet quo aliquid continetur. I have 
 therefore rendered it body, the sense which it seems to have here, 
 and which is supported by the expression lower down in the Schohum, 
 ]iv.»iiJZj liuZJ. See 2 Cor. v. 1., where St. Paul calls the body an 
 earthly house. 
 
 * The expression hterally translated is, the Jiouse of the human mind. 
 
 5 Our author probably speaks thus of Satan and sin so far as they are 
 subject to the human will, the sovereig'nty of wliich he maintains.
 
 SCHOLIUM ON GEN. XI. 27 — 32. 3 
 
 but he actually opened by his will a door for sin, and it en- 
 tered and had dominion over him ; as God said concerning him, 
 and he slew his brother, without offence {committed), from 
 envy only. 
 
 SCHOLIUM II. 
 
 (Gen. xi. 27—32.) 
 
 The twentieth Scholium, in which he makes ex- 
 planation concerning Haran and the wives of 
 Abraham and Nahor. 
 
 Holy Scripture saith : " And these are the generations of 
 Terah. Terah begat Abrani, and Nahor, and Haran ; and 
 Haran begat Lot. And Haran died, whilst Terah his father 
 was living, in the land of his nativity, in Ur of the Chaldees. 
 And Abraham and Nahor took to themselves wives : the name 
 of Abram's wife was Sarai, and the name of Nahor s wife was 
 Milcah, the daughter of Haran, the father of Mile ah, and the 
 father of Iscah. But Sarai was barren, she had no child. 
 
 And Terah took Abram. his son, and Lot the son of Haran, 
 his sons son, and Sarai his daughter-in-law, the wife of 
 Abram his son, and he ivent forth with them from Ur of the 
 Chaldees, to go to Haran, and they dwelt there. And the days 
 of Terah were tivo hundred and five years ; and Terah died 
 in Haran. 
 
 Now doubt and contention exist among readers concerning 
 these words. As there are many without number at all 
 times whose sons die before them, what is the reason that
 
 4 SCHOLIUM ON GEN. XF. 27 — 32. 
 
 Scripture has made mention of the death of Haran being 
 before that of his father ? We say that there were three* 
 reasons why Scripture made mention of it. One indeed, 
 and the first, because by this event it marks secretly and 
 mysteriously, and indicates the cause of the exodus of Terah 
 and his sons from the land of the Chaldees. The second 
 reason is, that it also indicates by this, concerning the wives 
 of his brothers, from whence they were. 
 
 The first, therefore, is, that when Abraham burned the 
 celebrated temple of Kenan,' the god of the Chaldees, Haran 
 ran to extinguish the flames, and he fell down and died there.* 
 When not long after it became known to the Chaldees what 
 had happened, they pressed Terah to deliver up Abraham his 
 
 * Only two reasons are afterwards given, 
 jsio I "1 « n.-l ^^*o^ . |^^If^.aj l-i:*?]-^ ^oai.»£u| fZ>o ^ 
 
 And when they ivere in the land of the Chaldees, the Chaldees had a 
 celebrated and magnificent temple, in which was placed Kenan, a graven 
 god, which they worshipped ; but the true God they knew not. Eph. Syr. 
 Tom. i. p. 156. 
 
 ^^^vOA .]ii\ ^ *^h]l «^^ai| jIC^A.^^ y<^t^] l>^ t^° ^ 
 |^&!^« ^-c? ]"i*''^(j 0(7) |la.»avl:> cn^o]o . jioj oux.^ 
 
 .t^cno.^] WMJJZ yOfJii cnZo.^ "^.'^^^ i=)Iva.l:^ "^^V^ ^''^ 
 And when Abraham saiv that for a moment Terah turned aicay fom 
 this, he took in his zeal fire, and burned the celebrated temple of Kenan
 
 SCHOLIUM ON GEN. XI. 27 — 32. 5 
 
 son to be slain ; or they threatened him that they would 
 destroy all his family if he did not obey. 
 
 Since therefore Terah was pressed by them, he took flight 
 from the land of the Chaldees with all his house. But of 
 Nahor, though he did not acquiesce in those things which 
 took place, (as to which neither did Haran himself, who died) 
 either in the burning of the temple, or in the flight of Terah 
 from his land ; but as he was violently pressed, he went 
 forth with his father and brother. Wherefore Holy Scripture 
 hath not made mention of his name in these words ; nor doth 
 it say that he went forth with them, although it is well 
 known that he was with them in Haran. This is the first 
 reason of the mention of the death of Haran. The second is, 
 that the two wives of his brothers, Sarai the wife of Abraham, 
 and Milcah the wife of Nalior, were the daughters of this 
 perso?i, and the sisters of Lot his son, who was honourably 
 joined to Abraham, because of the love* for Sarah his sister. 
 Holy Scripture calls Haran the father of Milcah and Iscah. 
 By some, indeed, it is thought that she who was called Iscah 
 was Sarah herself;^ but by others, that Iscah was another 
 than Sarah, and that Haran had three daughters. Never- 
 
 the gi-aven image of the Chaldees. But Haran, tlie brother of A hraham, 
 entered to extinguish the flames, and deliver the graven image from the 
 burning, and he fell there and died. Wherefore it was necessary for Scrip- 
 ture to make known that his death was before that of Terah his father. 
 
 9 Josephus mentions Sarai and Milcah as the daughters of Haran, and 
 as Milcah and Iscah were the names of his daughters, according- to Gen. 
 xi. 29, it follows that Josephus considered Sarai and Iscah to be different 
 names of the same person. See Antiq. Book i, chap, vii
 
 G SCHOLIUM ON GEN. XI. 27 — 30. 
 
 tlieless, be that as it may, Sarah was the daughter of Haran 
 and the sister of Lot, and therefore Abraham also named 
 her his sister, at a time when he was in a difficulty, 
 although she was not his sister, but the daughter of his 
 brother. And again he said to Abimelech, king' of the 
 Philistines, that she is my sister, the daughter of my father, 
 but not the daughter of my mother. He wished to make a 
 defence without lying to him. As the daughter of the son, he 
 made her the daughter of Terah his father, although she was 
 not strictly the daughter of Terah. With respect to Lot 
 also, the brother of Sarah, Abraham spake at the time, as 
 those who say, according to the custom of affectionate speech, 
 that men are brethren. Not only do we call those brethren, 
 who are by the same man, or born of the same woman, but 
 also those who are near of kin, and also those again, as is the 
 custom, who are bound to vis by love. This is the reason of the 
 going forth of Terah from the land of the Chaldees, which Scrip- 
 ture left without mention, and these reasons which have been 
 stated are the reasons why Holy Scripture made mention of the 
 death of Haran bei7/(/ before that of Terah his father. 
 
 1 See Gen. xiv. 14, 16. The vau i)iefixed to |;i^iiD in the MS. is 
 probably an error committed by the copyist.
 
 SCHOLIUM ON GEN. XV. 1, &c. f 
 
 SCHOLIUM III. 
 
 (Gen. XV. 1, &c.) 
 
 Words from the twentj-tliird Scholium, which 
 gives an explanation concerning Eliezer the 
 Damascene. 
 
 Holy Scripture says, after these things, the loordofthe Lord 
 came unto Abram in a vision and said, Fear not, Abram, I ivill 
 assist thee : thy reward is very great. And Abram said, 
 Lord God, what wilt thou give me, for 1 go childless, and 
 Eliezer, the Damascene, the son of my housed is my heir. And 
 Abram said, Behold thou hast not given me a son, and behold 
 the son of my house is my heir. And the Lord said unto him, 
 This shall not be thine heir, bat thy son, who shall come forth 
 from thy loins, he shall be thine heir. 
 
 Now concerning these words, know well, O lover of truth 
 and learning, there have been many doubts and inquiries 
 among men, and also it hath happened to many to fall into 
 erroneous notions concerning some of them. Nevertheless 
 the aim of the will of God in these words was this, to incite 
 Abraham, tempting him, among many other reasons, that he 
 might exliibit a proof of his faith and firmness in the love of 
 God, and the fear of Him. Hence He who was persuading 
 him to reveal those things which were in his mind, said to him, 
 " Fear not, Abram, I will assist thee : thy reward is very 
 
 - i.e. my domestic.
 
 8 SCHOLIUM ON GEN. XV. 1, Scc. 
 
 great." By these three expressions God incited Abraham, 
 so that he said with boldness, " O Lord God, what wilt thou 
 give me, for behold, I go childless." ' He answered accord- 
 ing to those words which God spake, and said, "O Lord 
 God, what hast Thou, that Thou mightest assist me, and 
 what is the reward which Thou wilt give me, since I die 
 childless, and my servant will be my heir, as I have not an 
 heir." 
 
 After a little 
 * With respect to Eliezer the Damascene, some have unsuit- 
 ably and incorrectly thought that he was Ishmael, the son of 
 Abraham, whom Hagar, the Egyptian, the handmaid of Sarah, 
 bore to him. That this is not at all true nor correct, is easy 
 to be shown in many ways. First, from that which he openly 
 said, when he called Eliezer a son of the house, i. e. a servant. 
 He was also thought to be of the sons (domestics) in the 
 house of Abraham, because that he (Abraham) said, "Behold 
 Thou hast not given me a son, and behold the son of my 
 house is my heir." Concerning this matter God immediately 
 answered him and said, " This person shall not be thy heir, but 
 thy son, who shall go forth from thy loins, he shall be thy 
 heir." He showed by this which he said, that " this person 
 shall not be thy heir, but thy son, who shall go forth from thy 
 loins, shall be thy heir," that Eliezer was not the son of Abra- 
 ham, neither went he forth from his loins, but was his servant. 
 
 3 The MS. has "^^1 \i] \i] for, I suppose, ^| "^^l [j| 
 * The first eight Unes, or thereabouts, of this part are found in the 
 works of Ephraem Syrus. Tom. i., p. 160.
 
 SCHOLIUM ON GEN. XV. 1, &C. 9 
 
 If this be so, Eliezer was not Ishmael, because that Ishmael, 
 although he was not the son of Sarah, yet was the son of 
 Abraham/ and from his loins he went forth. If Eliezer were 
 Ishmael, it would not be necessary to say concerning him, 
 that " this person shall not be thy heir, but thy son, who shall 
 go forth from thy loins, he shall be thy heir," since it is known 
 that Ishmael went forth from his loins; therefore Eliezer 
 was not Ishmael. But again, it may be proved and taught 
 from the order of Scripture history, that Ishmael, the son of 
 Hagar, was not yet born,® neither was Hagar given by 
 Sarah her mistress to Abraham. From this, therefore, it is 
 also known that Eliezer was not Ishmael. Thirdly, The 
 name of the mother of Eliezer is known and brought forward 
 in Holy Scripture in this place, as may be seen in copies of the 
 Scriptures of the translation for the Greeks, viz. that translation 
 which was made from the Hebrew language into the Greek 
 by the seventy-two.^ The books of the Hebrews declare 
 in the translation which was made of them, " behold Eli- 
 ezer the son of Masek, a Damascene woman, the son of my 
 house, is my heir." Therefore Masek was not Hagar, 
 and Hagar was not Masek. And Eliezer, the son of 
 Masek, was not Ishmael the son of Hagar, nor was Ishmael, 
 the son of Hagar, Eliezer the son of Masek, as has been 
 
 ^ The Syi'iac of this expression is written a second time by mistake in 
 the manuscript. 
 
 6 The birth of Ishmael is recorded in Gen. xvi. 
 
 ' The Greek words are 6 Se vios MacrcK tjjs oiKoyeveos fiov, ovtus Aa- 
 Haa-Kos EXte^ep. Gen. xvi. 2. The Hebrew is ^H'^Q pWCi p ^^'^ ««« 
 of the steward of my house. It seems that the word ptIJQ was treated 
 by the LXX. as a proper name.
 
 10 SCHOLIUM ON GEN. XV. 7, &C. 
 
 thought by some. It is, therefore, known from these conside- 
 rations that Eliezer was not Ishmael. Ishmael was truly the 
 son of Abraham, but Eliezer was a servant, and Abraham's 
 senior domestic. After these tvords the Scripture writer 
 showeth and saith,'' that it was he who was sent by Abraham 
 to bring a wife to Isaac his son from Mesopotamia. 
 
 SCHOLIUM IV. 
 
 (Gen. XV. 7, &c.) 
 
 Erom the twenty-fourth Scholium, giving an ex- 
 planation concerning the sacrifices of Abraham, 
 and concerning the covenant which God made 
 with him. 
 
 After the words of Scripture concerning which is what 
 
 is below This custom then obtained in the 
 
 world among many nations, (I do not say all,) viz. they offered 
 sacrifices and divided them into pieces, placing a piece here and 
 a piece there, carrying lights and passing in the midst. They 
 took oaths to one another and made a true, not a false covenant, 
 
 8 Scripture does not say that Eliezer was the servant sent b3'- Abra- 
 ham to get a wife for Isaac, although it is generally supposed, but per- 
 haps without sufficient warrant. The words in Gen. xxiv. 2, are, " And 
 Abraham said unto the eldest servant of his house, that ruled over all 
 that he had." Calmet says: " Whether Eliezer might Uve so long as to 
 be again mentioned we know not ; by his fidelity he seems Ukely to have 
 been the same person, and it is usually so understood, but he is not there 
 called t?ie son of the house, possibly because Abraham had now sons of his 
 own body, Ishmael ud vvell as Isaac, who were his natural heirs."
 
 SCnOLIU."\l ON GEN. XV. 7, &c. U 
 
 concerning which there was not to be a doubt.'* Therefore 
 God, descending because of his love to Abraham, and he 
 (Abraham) asked, " how may I know it is true that I am heir to 
 the land ?" made use of the custom which existed in the world, 
 and said to him, that he should offer sacrifices according to 
 the custom of those men, who make covenants and take 
 oaths, that he should divide them (the slain animals) and 
 place the pieces, each one properly. He also said, " I will 
 carry the lights, and will pass before thee in the midst of the 
 pieces, and I will make a true indisputable covenant with 
 thee." This was the occasion of sacrifices and of dividing 
 them into pieces. But that it might not be thought by 
 Abraham, when he saw the lamps passing between the pieces, 
 that it was from the meridian heat and rays of the sun, which 
 it might be, and seemed to be, God protracted the visit (when 
 He tarrying, those pieces which were distributed became cold, 
 and the birds came upon them, and Abraham drove them away) ; 
 until the setting of the sun. Then He casteth him into a 
 trance and composure of thoughts, and sheweth him all those 
 things which his seed was about to suffer. He sheweth him 
 the lamps of fire, passing between the pieces, and causeth 
 him to hear the voice of Him, making with him a true cove- 
 nant, that to his seed He gave that land. 
 
 Thus Abraham was confirmed in the covenant with God, 
 and he believed in those things which were said to him. 
 
 1 f^ L^iD ^ov^lij^ ^001 iJiCQ:xz) V>,^n\ \i<J\ IcOT ]t^ ^ 
 
 __i. «~^f>^ . This was the custom among the Chaldees in their oaths ; 
 they passed between certain bodies of animals, cut and divided, 
 saying, '• may it not so happen to us." Eph. Syr. torn. i. p. 161.
 
 12 SCHOLIUM ON GliN. XXII. 13. 
 
 SCHOLIUM V. 
 (Gen. XXII. 13.) 
 
 From the thirty-third Scholium. From whence 
 was the ram which was sacrificed in the place of 
 Isaac ? 
 
 Examining, therefore, the subject concerning the ram, 
 which was given in the place of Isaac, from whence it was, 
 whether it was from the ancient creation of sheep, or a new 
 creation was given by God because of the liberation of Isaac, 
 there is unposed on us the duty to investigate and state the 
 correct interpretation of the inspired words. It (the ram) was 
 from the ancient and first creation of God, and was not a 
 new creation ; also not any phantom, nor false vision, 
 which was given by God at the instant. But it really was a 
 true, natural sheep, and from the flock which, before day, 
 had passed on the mountain, feedmg. It was caught by its 
 wool ' in the thickness and closeness of the branches of an 
 oak,* of the plantation, which by the Hebrews, is called Sabak} 
 
 ' In the Bible it is said that the ram was caught by its horns. Eebides, 
 a ram is not Hkel_y to be caught by its wool in the branches of a tree. 
 
 2 Our author, in speaking- of the branches of an oak, has the authority 
 of the Syriac version and the Targ-um of Onkelos. 
 
 ^ The question raised in this Scholium, as to whether the ram was 
 of the ancient and general creation, or was a new and miraculous creation 
 for the purpose of being sacrificed in the place of Isaac, appears, no doubt 
 in the present day, as triflmg. Yet it might have been a point deemed 
 important at the time tlie Scholium was written, and, for any thing that
 
 SCHOLIUM ON GEN. XXV. 30. 13 
 
 SCHOLIUM VI. 
 
 (Gen. XXV. 30.) 
 
 From the thirty-sixth Scholium, concerning 
 how Esau was called Edom, i.e. red. It will be 
 related by us for the ninth time, for the sake of 
 the lovers of learning, who do not understand 
 the subject. 
 
 When, therefore, one day Jacob cooked the meat of red len- 
 tils, (for there is a certain fruit such as this in the seed of len- 
 tils,) Esau came from the field, w^earied, vexed, and j3erspiruig, 
 partly from the weariness and labour consequent on hunting, 
 and partly from the heat and scorching of the sun. But w^hen 
 he went up to Jacob, he was sittmg and eating the pottage 
 of lentils which he had cooked. Jacob saw that he was 
 perspiring, and red from the heat of the sun ; and he said to 
 him mirthfully, from whence cometh the little red man ? 
 
 we know to the contrary, inig-lit have g-iven rise to a sharp controversy 
 in that branch of the Church to which Jacob of Edessa belonged. It 
 must be remembered that there is a somewhat parallel question, which 
 was raised as long- ago as the time of Jerome, but which remains unsettled 
 up to the present day — whether Elijah was fed miraculously at the brook 
 Cherith by ravens, or by the ordinary agency of a tribe of Arabians 
 living on the confines of the brook. The same Hebrew word signifying 
 both ravens and Arabians, leaves divines the choice of the one or the other 
 of these two interpretations, which, in the exercise of their best judgment 
 api)eurs to be attended with the fewest difficulties.
 
 14 SCHOLIUM ON RAGUEL. 
 
 But when he had answered Jacob that he came from the 
 field, and from huntnig, he said to him, making use of the 
 sound of redness, " Feed me, this little red man, who am 
 fatigued, with those red thmgs of which thou art eating." 
 Wherefore Scripture saith, he called his name Edom, w'hich 
 is interpreted (sumqun),* i.e. the little red man (sumquno),* 
 mockingly and as a diminutive. This name therefore is, as that 
 in the Hebrew language, from the name adam, which is inter- 
 preted red; and said to be from the noun admato, or smaqto,'^ 
 i.e. red earth. This, therefore, which happened to Esau 
 is the reason why he was called Edom by Jacob his brother. 
 
 SCHOLIUM VII. 
 
 From the Scholium which gives an explanation 
 to wit, concerning Raguel, or Jethro, the father- 
 in-law of Mo-ses. 
 
 They who read these words ^ are in doubt, for in the book 
 of the Exodus ^ of the children of Israel from Egypt, it saith 
 that Jethro was the father-in-law of Moses ; but in the book of 
 Numbers ' it saith that Raguel the Midianite was the father- 
 in-law of Moses, Among some, therefore, the opinion is, that 
 he was a man who was called by two names, that is to say, Raguel 
 
 4 These are the Syriac words. 
 
 ^ The words of Scripture here referred to are not cited in the Manu- 
 script. 
 
 * Exodus iii. 1 ; xviii. 5. 
 7 Numbers x. 29.
 
 SCHOLIUM ON HAGUEL. 15 
 
 and Jethro j and that he was also a priest of the tribe 
 of Midianites, Among others, not so ; but that Jethro 
 was the son of Raguel, and also that both of them were 
 priests of Midian ; and further, the whole family was 
 of the Kenites.^ But Hobab, the Kenite, whom Moses 
 persuaded to go with them, and not separate from Israel, was 
 either the son * of Jethro, or was the brother of Jethro, and 
 the son of Raguel. Now concerning this latter opinion, I am 
 tq be added to those who hold it, and I say that the daughter 
 of Jethro was Zipporah, the wife of Moses, and Jethro was 
 really his father-in-law, although the old man Raguel, as he 
 who was the senior and elder of the house, was thus named 
 both the father-in-law of Moses and the father of the 
 daughters of Jethro ; yet he was not their father, but the 
 father of Jethro their father. 
 
 8 " The orig-in of the Kenites is hidden from us, but we may fairly 
 infer that they were a branch of the larger nation of Midian, from the 
 fact that Jethro, the father of Moses' wife, who, in the records of Exodus 
 (see ii. 15, 16 ; iv, 19, &c.), is represented as dwelling- in the land of 
 Midian ; and, as priest or prince of that nation, is in the narrative of 
 Judg-es (i. 16; iv. 11) as distinctly said to have been a Kenite. As 
 Midianites, they were descended immediately from Abraham by his wife 
 Keturah, and to this relationship, and their connexion with Moses, we 
 find the key to that continued alliance with Israel." — Smith's Dictionary 
 of the Bible. Vol. ii. p. 10. 
 
 ^ In Judges iv. 11 Hobab is called the father-in-law of Moses. The 
 Hebrew word, translated/a^^er-m-Zawj, is^J^jf, the root of which signifies 
 to enter into an alliance with one by viamage. Hence the more general 
 word kinsman might be used in the translation of this verse to express the 
 relationship between Hobab and Moses.
 
 16 SCHOLIA ON EXODUS XXVIII. 1 5, Scc. 
 
 SCHOLIUM VIII. 
 (Exodus xxviii. 1 — 5.) 
 
 And from the eleventh Scholium. 
 
 For God did not command the sons of Moses to minister 
 in the priest's office, although their father was a priest, 
 (neither did Moses their father himself permit them to acquire 
 this power,) but all this honour and power He commanded 
 to be given only to the seed of Aaron. Moses himself. His 
 servant, hath also thus limited this power, and delivered the 
 command in the written law. Although he did not in general 
 act in any matter respecting his sons, yet he did not count 
 them worthy of the honour of the priesthood.' 
 
 SCHOLIUM IX. 
 
 (Deuteronomy xxii. 8.) 
 
 From the seventh Scholium. Why God com- 
 manded the sons of Israel to make battlements 
 to their roofs. 
 
 God indeed knew the people to be negligent, and to be 
 contentious about vain and idle matters, and about the profane 
 and erroneous customs m Egypt. He, therefore, by antici- 
 pation, cut off those causes which were about to bring them 
 
 ' Our Author, in thus speaking of Moses, his sons and the priesthood, 
 might have had reference to the case of Jonathan, who acted as priest
 
 SCHOLIUM ON DEUT. XXII. 8. 17 
 
 into error, and to make them rmi to those customs and pro- 
 fane matters in which they had grown up. Wherefore He 
 commanded Moses to say to them, that when they buikl 
 new houses, they should make battlements to the roofs,^ that 
 not a man of them might fall down and die. It is not possible 
 that a man should die, excej)t by the ordmance of God, who 
 holdeth all the bands of care, and governeth all human life ; 
 yet in order that not one of the two errors should happen to 
 silly and ignorant young men, either to blame God and say, 
 " They are bemg slain, because that their conditions are 
 not worthy, that their evils are from God ;" (although 
 He doth not at all will or appoint the evil of 
 man ;) or to say, accordmg to Egyptian and Gentile 
 custom, that " he who fell down from the roof and 
 died, it was so decreed and predetermined for hun ; birth 
 and the lot of death are from necessity, from the sportive 
 implication of those stars that so divide and distribute it, 
 and therefore he fell from the roof and died ;" that they 
 might not speak so erroneously. He beforehand commandeth 
 
 in the house of Micah, and afterwards to the Danites. In Judges xviii. 
 30, he is described as the son of Gershora, the son of Manasseh. But 
 Gershom was the son of Moses, and, therefore, for Manassah we should 
 read Moses. "Jonathan was the son]or descendant of Gershom, the son 
 of Moses, whose name in the Masoretic copies is changed to Manasseh, 
 in order to screen the memory of the great lawgiver from the disgrace 
 which attached to the Apostacy of one so closely connected with him." — 
 Smith's Dictionary of the Bible, vol. i, p. 1123. See also Stanley's 
 Lectures on the Jewish Church, pp. 297, 298. 
 
 2 The roofri of houses in the East were generally flat. If, therefore, 
 there were no battlements, there would be great risk of accidents, espe- 
 cially to children. 
 
 D
 
 18 SCHOLIUM ON 1 SAM. X, 1. 
 
 them to make battlements for the roofs, and to cut off the 
 cause of fallmg and the cause of error, tliat whether He left 
 them to be chastised as He might wish, because of their 
 neglect and their evU (His judgments are secret and incom- 
 prehensible), or left their children to fall, they might hence 
 take away from them (the judgments) the causes which led 
 them to error.^ 
 
 SCHOLIUM X 
 
 (1 Sam. X. 1.) 
 
 From the sixteenth Scholium, concerning the 
 anointing of Saul to be king. 
 
 After many matters, which are at the beginning of it, we 
 have the following : — 
 
 So God raised up Saul for a king, although He did not wish 
 for him, and although he was not fit ; and He knew before 
 He raised him up that he would not prosper, and would not 
 keep His commandments. Wherefore also it is written, that 
 God repented that He had made him king.^ But He had pa- 
 tience with him, so that his shame and depravity might be 
 revealed, so that when he was chastized and lifted up 
 from the midst, as his disgraceful mamiers deserved, the 
 
 3 Our Author probably means here tJiat the people might hence under- 
 stand that the judgments of God are inflicted, not because He is the author 
 of their evils, or because of His dea'ees, but because of their neglect of His 
 command. 
 
 * 1 Sam. XV. 11.
 
 SCHOLIUM ON 1 SAM. xiv. 32 — 35. 1 
 
 justice and correctness of God's judgments might be seen and 
 acknowledged. 
 
 When afterwards he, whose was the sovereignty of Israel, 
 was at the proper time brought forth, he was formed in His 
 hands a type of Him whose was the kingdom and the expec- 
 tation of the Gentiles. Thus He made a certam sign,' some- 
 what mystic, partial, and obscure, of the kingdom of His son, 
 which He wished to show to Israel. He did not yet form 
 in hun a perfect and bright type to those who were near.^ But 
 to those who were distant, and strangers to the mystery, by 
 the wisdom of His unsearchable judgments, and by His know- 
 ledge, which He dispenses to all ... . 
 
 SCHOLIUM XI. 
 
 (1 Sam. xiv. 32—35.) 
 
 The eighteenth Scholium, concerning the 
 matter that the people slew the sheep and oxen, 
 and did eat them with the blood. 
 
 After these things. Holy Scripture saith, {hat when the 
 children of Israel made war against the Philistines, the Phi- 
 listines were broken before Israel ; and when they had pursued 
 after them, the people were very famt, because they had not 
 eaten of the spoil of their enemies. Afterwards, it saith, 
 that the people became greedy of the prey, and they took the 
 sheep, oxen, and calves, and did slay them on the ground, and 
 
 5 Our Author, in the remainder of the Scholium, seems to be speaking- 
 of David. 
 
 ^ Near to David's time.
 
 20 SCHOLIUM ON 1 SAM. xiv. 32 — 35. 
 
 the people did eat ivith the blood. Then they made known 
 to Saul, saying, The jyeople have sinned against the Lord in 
 that they did eat with the blood. {He said,) Ye have sinned: 
 roll to me here a great stone. Ayid Saul said, Disperse your- 
 selves among the people, and say to them, Bring here every man 
 his ox, and every mail his sheep, and slay here on this stone, and 
 sin not against the Lord in eating ivith the blood. And all the 
 people brought, every man, that which was with him, his ox, or 
 his sheep, that night, and slew them there. And Saul built 
 there an altar to the Lord. This was thejirst altar Saul built 
 to the Lord. We must enquire concerning these words, in 
 what the people sinned against the Lord. Was it because 
 that they slew the sheep and oxen of the spoil on the ground, 
 and did eat ? If, indeed, they slew them, how did the people 
 eat the blood ? If they poured forth the blood, why was it 
 accounted a sin agamst them .^ What condeimiation could 
 there be against a people on account of these thmgs, that they 
 slew upon the ground the sheep and oxen, and did eat ? An 
 interrogating and supplantmg word with a pretence to inves- 
 tigate injures inquiries such as these ; but an explanatory word 
 answers them.. To all the people of Israel, to each one in 
 his inheritance and in the place, which is near his place of 
 dwellmg, he had power to slay and eat to the full extent of 
 his appetite.' Simple slaughter, which was not a sacrifice to 
 the Lord, this was not accounted a sm or transgression of the 
 law. This only was forbidden, that there should not go up a 
 sacrifice or a burnt-offering to the Lord m all the land of the 
 heritage of Israel, except upon the altar of the Lord, where 
 
 " See Deut. xii. 15.
 
 SCHOLIUM ON 1 SAM. xiv. 32 — 35. 21 
 
 the priests of the Lord muiister, and sacrifice, and offer up' a 
 burnt-offermg to the Lord. But from the spoil of war against 
 enemies, and from nations strange to God, and imclean, or in 
 a strange and unclean land, it was not right for them to slay 
 and eat, until they could slay lawfully, to wit, in the vicmity 
 of the priests, and by permission, and also in a place which is 
 separated from their purifications and propitiations, when they 
 offer up the blood "* of the propitiatory sacrifices slain by them 
 before the Lord. But their slaughter, which was on the ground, 
 was not perfect in any respect, and was not free and pure 
 from blood. First, since it was slain on the dust, by which 
 it was stained, polluted, and contaimnated with blood, it was 
 therefore accounted as impure, and was called food with blood. 
 Again, because that the slaughter was made by every man, 
 even by greedy and disorderly boys, and also by those who 
 were ignorant concerning a pure place for slavighter. Thirdly, 
 it was right that first a propitiatory sacrifice by the priests of the 
 spoil should go up before the Lord for all the people, and then 
 they might slay and eat of it. But because these things were 
 not done, the spirit inditmg Scripture put down that which 
 the priests said to Kmg Saul, that the people had simied. 
 Wherefore Saul said. Roll to me here a great stone, sufficient 
 to receive all the blood of the slaughter, that all the people 
 may slay on it (who imderstand how to slay purely and per- 
 fectly, and who wipe away all the blood from the stone), that 
 they may not slay on the dust and eat with the blood, and 
 be guilty of the sm and curse. Upon the stone receivmg the 
 blood there was built an altar to the Lord God. Thus did 
 
 '^ See Levit. xvii, 11.
 
 22 SCHOLIUM ON 1 SAM. XV. 10, 11. 
 
 Saul, the priests, and the people, and they freed themselves 
 from the matter of eating with the blood, and from the con- 
 demnation of the sin and of the curse, which was determined 
 against those who eat blood. Hence Saul built there an altar 
 upon the great stone, which received the blood of the slaughter 
 of the spoil, so that a transgression of the law by those who 
 slew might be expiated on it. This was the ambiguity ui 
 these words, and the answer which solves it is suitable. 
 
 SCHOLIUM XII. 
 (1 Sam. XV. 10, 11.) 
 
 The nineteenth Scholium, concerning the 
 matter that God repented because He had made 
 Saul king. 
 
 TJien came the word of the Lord unto Samuel, saying, I repent 
 that I have anomted Saul to he king, because that he hath turned 
 back from me, and hath not performed my commandments. 
 And Samuel was grieved, and he cried unto the Lord all night. 
 
 The gifts of God are bestowed without repentance. This 
 we hear, and it is written, and believed, and is true. But 
 smce it is written that God repented because that he had 
 made Saul king, what is that which Scripture saith ? Are 
 we able to imagine either that God repenteth, or is change- 
 able, or that He thinlceth, and again thinketh, of other things 
 after other things which dismiss and drive away one another, like 
 imto man, who, when he thinketh of former things, knoweth not 
 those which are about to be ; also when he thinketh of other
 
 SCHOLIUM ON 1 SAM. XV. 10, 11. 23 
 
 things, and other things, he errs with respect to these former 
 things ? If, therefore, it be not, and cannot be, that these 
 things be so with God, what doth this human word, which is 
 written, signify that God repented (as if mutable, although 
 in truth He is inunutable), because that He had made 
 Saul king over Israel ? Holy Scripture speaketh according 
 to human custom,^ because that it speaketh to men, and 
 because of the duLness and deficiency of their minds. From 
 many places of Scripture this may be seen, and also the ex- 
 planatory word^ hath already shown many times. He (God) 
 also did not desire him ; but they [the people of Israel) pro- 
 posed angrily that there should be ahead over them, when they 
 dared to ask a king for themselves. Scripture itself declareth, 
 and I have shown the matter. Besides he was dull, deficient, 
 and unskilful ; also this is known and written, and hath been 
 before shown, and hath been already said. He, therefore, 
 was such as he had been from the begimiing, and had not 
 arrived to a good change, so God declared that he was not 
 fortimate, and did not prosper, and had not attained to excel- 
 lence, but turned himself entirely to his former wickedness, 
 and became finished in it. From these (deeds) of his con- 
 summation, judging all his (actions), and using the human 
 custom of speech, not willing to grieve Samuel, who had 
 
 3 " Loquentia humano more. Dicitur, Deum poenitere, ciim id facit, 
 quod homines solent facere cum illos poenitet. Hi autem consulta mutant, 
 aut constructa dissolvunt. Proprie in Deum cum sit immutabilis, sa- 
 pientissimus, et beatissimus, nulla cadit poenitentia, prout dicitur, v. 29, 
 sed poenitet eum, cum beneficia sua retractat et revocat."' — Poli Synopsis. 
 
 1 By the explanatory loord, our Author probably means his Scholia.
 
 24 SCHOLIUM ON 1 SAM. XV. 10, 11. 
 
 anointed him, suddenly and very severely, He revealed to 
 him concerning his contempt for and neglect of the word of God, 
 and concerning his turning to wickedness, as he in whom 
 these vices were new smce his turning, although God well 
 knew them, and saw that they were in him, even before they 
 were consummated and became knowni. He said to Samuel 
 that Saul hath turned from me, that he hath not performed my 
 commandments, and that I repent because that I have made Saul 
 king. These statements indicate to us, not that God had after- 
 wards changed and repented, as we sagaciously consider, but 
 that He only descendeth sufficiently for our infirmities, doing 
 and speaking on all occasions and in all affairs as having com- 
 passion on the dulness of our childhood, and considering 
 our redemption. This is the signification of the matter, that 
 God repented with respect to the consecration of Saul to the 
 sovereignty. This {ivord) was made ready for those things 
 which he did from his wickedness, as has been said and written. 
 
 SCHOLIUM XIII. 
 
 (1 Sam. XVI. 12, 13.) 
 
 The twentieth Scholium, concerning the anoint- 
 ing of David. 
 
 After the words of Scripture And also in these 
 
 words appear matters for spiritual and mystic meditations, for 
 those who possess in their minds the action of the Spirit, and 
 do not pass for silly, useless persons, without intelligence, and 
 a quick faculty for investigation. But it was also right that
 
 SCHOLIUM ON 1 SAM. XVI. 12, 13. 25 
 
 in an earthly kingdom there should be prefigured a type of 
 the revelation of the kingdom of God the Word, the only Son of 
 God the Father, who was equal in honour, kingdom, and glory 
 with Him, who begat Him eternally and before all worlds ; 
 who was about to be made known and revealed on the earth, 
 in the times of the end of this world, when that He was about 
 to enter on the earth as the first-bom of new creatures, for 
 the redemption of the whole human race. Wherefore all 
 things are ready and come together conveniently at the same 
 time. There is the prophet, who is sufficient to be a type and 
 to supply the similitude and place of God, being commanded 
 by Him to anoint and ordain a king at Bethlehem, which is a 
 city of the tribe of Judah. There is Jesse, of a royal race, 
 who had seven sons, and he who is younger and smaller 
 than all of them, who fed the sheep, is chosen by the Lord 
 to feed Israel, the rational sheep of God. There is the 
 heifer that departeth for the sacrificial victim, and in it is 
 hidden the mystery of God. All these gather together, and 
 become a type figuring a great mystery. Bethlehem also is the 
 city which, being interpreted, is the house of bread, in which 
 have come together all typical and mystic matters. It dimly 
 presented to us a type, not only of the city Bethlehem 
 in which was bom the true king Jesus Christ, who fed the 
 spiritual Israel, but also of the city of the holy Virgin,^ the mo- 
 ther of God, Mary, in whom have come together all mystical 
 manifestations of truth, and from whom He was born, to whose 
 kingdom there should be no end. It is also a type of the 
 
 2 Bethlehem was the city of the Holy Virgin in the way stated in 
 L^ke ii. 4, 5. 
 
 E
 
 2G SCHOLIUM ON 1 SAM. XVI. 12, 13. 
 
 Church of Christ, which is truly the house of bread, in which 
 is divided the living bread, the word of God, who descended 
 from heaven ; He who gave spiritual food to those souls who 
 believed in Hun and were saved, both participatmg and truly 
 rejoicing m Him. But Samuel, who took the heifer for a 
 sacrificial victim, is constituted a likeness of God, who created 
 our human nature in His image, and selected from it the first- 
 fruits for the consummation of the mystery, to be a sacrifice 
 for the salvation of the whole world. David too, the son of 
 Jesse, who was anomted to the kmgdom with oil, was brought 
 forth mystically a type of the Word of God, the Son of God, 
 who was anointed in his human nature with the oil of joy, the 
 Holy Spirit, and appointed to the kingdom in Zion, the holy 
 momitain. But Jesse, who made his seven sons to pass before 
 Samuel, and he did not select from them a man for the salvation 
 of men, has been made to us a similitude of the law, which 
 was served and honoured by the seventh number^ {i.e. by the 
 number seven) ; but God did not choose to grant salvation 
 through it. David, the eighth, and after the seven, became to 
 us a type of Christ, the teafcher of the Gospel, who showed 
 and taught us, not only this life-giving and saving doctrine. 
 
 3 Perhaps there is an allusion here to a division of the law into groups. 
 Modern writers, among' whom is Bertheau, have made seven g-roups of 
 laws. Stanlej'', in his " Lectures on the Jewish Church," p. 174, speaking 
 of the form in which the Decalogue was presented to Israel, says, " the 
 number ten becomes, as if in imitation of this sacred code, the form in 
 which many of the lesser enactments are cast." He then states, quoting 
 Ewald, that " as many as six groups of this kind may be traced in 
 different parts of the Pentateuch."
 
 SCHOLIUM ON 1 SAM. XVI. 12, 13. 27 
 
 which is after the seventh law, but also the hope of the resur- 
 rection and of the eighth world that is to come, which is 
 after the seventh world.* And also the heifer which was 
 sacrificed when he was about to be anomted long, there was 
 confessedly, and with good reason, a secret concealed in it. 
 It was not only to us a type of the humanity which was 
 bound in union and composition with the Word, God, and in 
 which was concealed the wisdom of government over all 
 raging and hagenious enemies ; but in another respect also it 
 may be accepted for a symbol of the legal and shadowing '' 
 sacrifice, to which there should be an end, when He, the 
 teacher of Truth, was about to be anointed King. But 
 in that David was ruddy, his eyes beautiful, and his visage 
 good,^ this is made for the setting before us a type of Him 
 of whom the Spirit said by the Psalmist, that He was beautiful 
 in his visage above the sons of menJ And the spouse in 
 
 * Why Jacob called the world to come the eiylith world appears un- 
 certain, and indeed the whole passag-e seems obscure. It is probable that 
 what our Author meant was nearly as follows : Jesse, who made his seven 
 sons pass before Samuel, without Samuel choosing: any one of them for 
 the deliverance of the people, is a type of the law, which was served and 
 honoured by the seventh number, without God choosing' to give salvation 
 throug'h it to mankind. David again, the eighth after those seven, is a 
 type to us of the Messiah, the teacher of the Gospel, who taught us, not 
 only this life-giving and saving doctrine, but also the hope of the resur- 
 rection, and of the eighth world, which is after the seventh world. The 
 eighth world would seem from the beginning of the Scholium to be the 
 kingdom of God. 
 
 » Shadowing forth the sacrifice of Christ. 
 
 ^ 1 Sam. xvi. VZ. ' Ps. xlv. 2.
 
 28 SCHOLIUM ON 1 SAM. XVIII. 19, 20. 
 
 the Song of Songs ^ saith concerning this matter, My sisters 
 son is ruddy and white, praised by many, and selected from ten 
 thousayid. But in that the Spirit of God rested upon him 
 there was prefigured to us a similitude and tj^e of Him 
 concerning whom the Spirit said by Isaiah that the Spirit of 
 God shall rest and dwell upon Him.^ Again, that which is 
 written that the Spirit of God passed from Saul, and that an 
 evil Spirit from the Lord took him and troubled him,' whilst 
 the Spirit of God dwelt upon David,^ hath similitude and com- 
 parison, and offers in this a symbol of that matter, that the 
 Holy Spirit was distant from the congregation of the Jews, 
 that an erring, lying spirit adhered to it, and really disturbed 
 it ; but the Spirit of the Lord dwelt and rested upon Christ, 
 as prophecy saith in many places of Holy Scripture. These 
 are the senses which were hidden in these words concerning 
 the anointing of David. 
 
 SCHOLIUM XIV. 
 (1 Sam, XVIII. 19, 20.) 
 
 From the twenty-fourth Scholium, concerning 
 Nadab^ and Milkul,^ the daughters of Saul. 
 
 But it came to pass at the time ivhen Nadah, Saul's 
 daughter, should have been given to David, that she was given 
 to Azriel,^ the Meholathite, to wife. And Milkul, Saul's 
 
 8 Cant.v. 10. 9 Isaiah xi. 2. i 1 Sam. xvi. 14. 2 Sam. xvi. 13. 
 
 3 Our Author calls the elder of Saul's daughters Nadab, the same as 
 in the Syriac version, althoug'h in the Bible the name is Merab. We have 
 also Milkul and Azriel for Michal and Adriel in the Bible.
 
 SCHOLIUM ON 1 SAM. XVIII. 19, 20. 29 
 
 daughter, loved David, and they told Saul, and the thing was 
 pleasing in his eyes, 8fc. 
 
 Jn these words there are a certain similitude and type, 
 although partially,* but they are not ineffectual for the repre- 
 sentation of the mystery. For Nadab is the elder daughter of 
 Saul, who hated David, the son of Jesse, who was anointed by 
 God to the kingdom, and did not wish to be his wife. By 
 this she has exhibited to us a manifest type of the congre- 
 gation of the Jews, the daughter of Saul in evil and envy, 
 who hated Jesus Christ, the Son of God in the Spirit, but the 
 Son of David in the flesh, who as man was anointed by God 
 to the kingdom in Zion, the holy mount, and did not wish to 
 receive him, and to believe in him, and to be to him a wife. 
 But Milkul is the youngest and last daughter of Saul, who in 
 her name brought the name of the kingdom,^ who loved David 
 and became his wife ; but she did not appease the wickedness 
 and murderous envy of her father. She partially bore a type 
 of the Church, the spouse of Christ, the daughter of evil and 
 profane Gentiles, in wickedness like unto Saul, that deceived* 
 her people and the house of her father, like unto Milkul, the 
 daughter of Saul, but arose a queen on the right hand of the 
 king, the son of David, adorned and clothed vtdth garments of 
 the gold of Ophir, and acquired for herself the Man Christ, 
 whose kingdom is for ever and without end. 
 
 * The MS. has, probably by mistake of the copyist, Po repeated, 
 viz. Po . |Jo 
 
 5 Our Author, it seems, means that the word aa,^^ kingdom is con- 
 tained in ^Qa!^^ Milkul. 
 
 * The Church, in its infancy, had to hide from the persecuting heatlien,
 
 30 SCHOLIUM ON 1 SAM. XXI. 
 
 SCHOLIUM XV. 
 
 (1 Samuel xxi.) 
 
 From the twenty-seventh Scholium, concerning 
 Ahimelech, the priest, giving to David, and those 
 who were with him, of those loaves of bread^ 
 which belonged to the table of the Lord. 
 
 After the words of Scripture Here we have also a 
 
 declaration, that it is right for those, who are anomted with 
 the holy xinction of God, when they flee from the evil perse- 
 cutions of this world, to run to the priests of God ; and from 
 the house of God it is right that their necessities should be 
 supplied, whether they seek for material or spiritual aids. 
 Wherefore David, who was pursued, ran and fled to the 
 priest, and there he sought supplies of that which was neces- 
 sary for him, both of material food and also his protection, 
 by bemg near to him against the enemies. In these he has 
 given us an example which we also should imitate. It is 
 therefore right for us, for all Christians, to do the same, who 
 have been accounted worthy of the holy and spiritual unction. 
 
 and to conduct its worship in secret. In this sense, I apprehend, the word 
 deceived is used, and the parallel between it and Milkul maintained. 
 
 ^ The bread which is oommordy called shew bread in the English 
 version, is in the >Syriac V^f^^ cnioK^) ].^^^ bread of the table of 
 the Lord. In the Hebrew in this chapter it is denominated t2?*7p DH /> 
 holy bread; but the usual expression is D"'3D DH^j or D^^QPT Dn7' 
 shew bread.
 
 SCHOLIUM ON 1 SAM. XXI. 31 
 
 When we fall into temptations, and are compelled to flee, we 
 should run to the Church, the house of God, to the priests of 
 Christ, and we should require of them to supply and give us 
 the spiritual and living sustenance of the soul, and spiritual 
 armour, and the sword of the Spirit, which is the Word of 
 God assistmg, and the shield of faith for help, for succour, 
 for protection, and the deliverance of our souls from enemies, 
 and for war and wrestling agamst evil spirits among those of 
 high places. When, therefore, we are ui a situation like unto 
 that of David and the young men who were with him, we 
 should purify ourselves from all sin, and require from the 
 priests of Christ the life-giving sustenance of the soul, 
 whether of the mystical, rational, and bloodless sacrifice of the 
 body and blood of Christ, or whether that which is in the 
 instructive, life-givu:ig, and soul-sustauiing Word, and also the 
 guarding and protectmg armour. When we take these in 
 confidence and with courage, we are prepared for a spiritual 
 war against enemies, noxious adversaries, and those hating 
 our souls. Thus may we be found to be the young 
 men of our David, and adhere to him in his flight and in his 
 persecution, as true disciples of Christ.
 
 S2 SCHOLIUM ON 1 SAM. XXII. 17, 18. 
 
 SCHOLIUM XVI. 
 (1 Samuel xxii. 17, 18.) 
 
 The twenty-seventh Scholium, concerning Saul's 
 slaying the priests of God because of David. 
 
 After the words of Scripture The inditing spirit of 
 
 Scripture spake these words, and showed by them the last 
 wickedness of Saul ; for though the sin was not the last in order 
 of time, yet it was because surpassing all ^vickedness. When 
 he knew that God had taken from him the kingdom because of 
 his sin, and had given it to David, he wished in consequence to 
 rise up against the will of God, and to slay David. But he did 
 not imderstand that it was in vain to endeavour to frustrate 
 the will of God. If, however, one should say that he had an 
 excuse for this because of the envy of the evil will and the hostile 
 mind, which could not bear that, when he should be rejected, 
 David should be alive, who was ready to receive his honour ; 
 wherefore he destroyed the priests of God, from whom 
 he would not accept a proper and true defence. What 
 excuse could there be either from him, or from others 
 for him ? This wickedness is, therefore, kno^\^l and manifest 
 to every man, that if he were able, when he slew the priests, 
 he would have slain God Himself, whose the priests were, 
 because that He had made David king. For this was the aim 
 of all his wickedness, to be avenged of God. Wherefore the 
 wisdom of the Spirit inditing the Scripture denominated many 
 times those who were unjustly slain, the priests of God, not
 
 SCHOLIUM ON 1 SAM. XXII. 17, 18. 33 
 
 only in the words of the history of the slaug liter, h\xt also in the 
 words of Saul himself, which were said by him in anger and 
 without consideration. When he also called them the priests of 
 God, and commanded them to be slain, and was not ashamed, 
 either he did not consider, when he so denomuiated them, or 
 after that he did consider he acted presumptuously against 
 God because of his anger, and he wished to slay Him Him- 
 self, according to the word which I have spoken above. 
 
 But these were a type of those things which were about to 
 be fulfilled in the great mystery of truth, and not mere words 
 and a history of deeds. For this wickedness is arrogance. 
 In this wickedness there are together audacity, madness, 
 and impiety. This awful and heavy slaughter, which was 
 because of Davdd the anointed, typically prefigures to us a 
 later awful, grave, heavy, and, at the same time, tyrannical 
 slaughter, because of Christ the son of David. For it mysti- 
 cally pomts beforehand to us Herod, who raved like unto 
 Saul, and slew the simple and oppressed male uifants at Beth- 
 lehem, and in the coasts thereof, because of Christ the son of 
 David. Not that the purpose which he really had was to slay 
 these mfants, but he saw m this slaughter, Him on account of 
 whom these were slam, he would slay among them, and with 
 them. But He was the Word of God, the Maker of every 
 thing, who, as to His divine nature, was begotten by His father 
 before all worlds, took on Hun corporeally at the end of times 
 a human birth from a woman, for the sake of our redemption. 
 The infant was to have been slain, and on account of Him, 
 those wishmg to slay Him, slew imjustly many infants.
 
 34 SCHOLIUM ON 1 SAM. XXIII. 16, &C. 
 
 SCHOLIUM XVII. 
 
 (1 Sam. xxiii. 16, &c.) 
 
 The thirty-first Scholium concerning Jonathan, 
 the son of Saul, rising up and going to David 
 in the wilderness of Ziph. 
 
 After the words of Scripture And also by 
 
 industry one is able® to explore the subject in these words, 
 and to shadow forth from them, although obscurely, how he 
 who withdrew, was a certain similitude and partial likeness to 
 something of the great mystery of our redemption. For the 
 envy of Saul, himself deficient of understanding, who 
 sought, in slaying and destroying David, (who by God was 
 made a long and anointed to the kingdom of Israel), to 
 frustrate the ^vill of God, was a similitude and a type of the 
 fierce envy and anathema of the congregation of the Jews, 
 mad, rabid, blood loving, and contending with God Himself, 
 who was anointed by the Holy Spirit in His human nature, 
 and was constituted by Him a king in Zion, His holy moun- 
 tain, and over the spiritual Israel, that was redeemed from 
 all nations. 
 
 Again, the fleeing and hiding of David in narrow places, in 
 mountains, in wildernesses and salt marshes, and in the 
 obscure and hot region of the Ziphites, and his changing 
 from place to place was a type of the fleeing and hiding 
 
 8 Lit. Industry ; or love of labour is able, &c.
 
 SCHOLIUM ON 1 SAM. sxiii. 16, &;c. 35 
 
 of Christ, and of his changing from Judah to GaHlee, and to 
 the wilderness and to other places, and of his not making 
 his going forth to every place openly and with publicity. 
 
 Concermng the wickedness of the Jews, these murderers 
 were like unto Saul. 
 
 Again, in that Jonathan, the son of Saul, arose and went to 
 David to the wood, and to the wilderness, and made a 
 covenant with him that he should reign, and that he would 
 be second to him, although consenting to his rule was 
 contrary to the will of Saul, his father ; it marks before hand 
 to us, the holy Apostles, who, as sons of the evil con- 
 gregation of the envious and murderous people of the Jews, 
 were against the will of their fathers, and went forth 
 to Christ in the wilderness, and in secret. They made a 
 covenant with Him to consent to His rule, when they 
 believed in Him through the word of the voice of him who 
 cried in the wilderness, and turned the heart of the fathers to 
 the children^ when they said to one another very joyfully that 
 they had found the Christ,^ and when they answered and obeyed, 
 being commanded by Him to be second to Him, disciples and 
 apostles, preachers and publishers of His name in all the 
 world. 
 
 Thus the covenant of Jonathan, the son of Saul with David, 
 may be compared to the covenant of the apostles, sons of the 
 Jews, with Christ the son of David. 
 
 9 Mal.iv. 6. ' Johni. 41. 
 
 f2
 
 S6 SCHOLIUM ON 1 SAM. XXVI. 10. 
 
 SCHOLIUM XVIII. 
 (1 Sam. XXVI. 10.) 
 
 From the thirtieth SchoHum, concerning Saul. 
 
 Except the Lord smite him, and he die ; or his day come 
 and he die, ^c. 
 
 A type, indeed, of Christ our David, and the son of Da\id, 
 the gentle and meek, and the friend of man, who willed the 
 redemption of all men. So he was represented by the 
 gentleness and patience of David, his father in the flesh, he, 
 the old and typical David, was pursued three times by Saul, 
 but God guarded and liberated him from the wickedness of 
 his envy, and permitted him not to be delivered into his 
 hands. But concerning those' words which David said 
 of Saul : how much, if only in a few words, they need 
 explanation. In this matter, I judge that I should bring 
 forward the context, which I will do, for the service of every 
 one who meets with our explanatory word. 
 
 Except the Lord smite him, and he die. Now this is that 
 which he said ; he said that, although he really deserved the 
 Lord to smite him, because of his wickedness and his envy, 
 and because of the hostility of his mind against the will of 
 God, yet as God is patient, and does not seek out his sin, 
 and does not will his destruction, I also will adhere to the 
 will of God, and will not stretch out hands against him. 
 Except liis day come and he die m a great old age on his bed, 
 when God may will ; I will not stretch out my hand against 
 him, and be in antagonism to the will of God. Or he
 
 SCHOLIUM ON 1 SAM. XXVII. 1, 2, 3. 37 
 
 may he smitten in battle and die whenever God may command ; 
 but if not, God forbid that I should be a participator in his 
 death, or that I should stretch out my hand against the 
 Lord's anointed. 
 
 These things David said concerning Saul, as he knew that 
 those three (modes of death), bemg by the will and command 
 of God, would take place whenever He might command, and 
 that there is not any (death) besides those which are here men- 
 tioned which takes place without the command of the Lord. 
 
 SCHOLIUM XIX. 
 (1 Sam. XXVII. 1,2, 3.) 
 
 The thirtj-sixth Scholium, concerning those 
 words which are below. 
 
 And David said in his heart, if now I fall one day by the 
 hands of Saul , there is not any thing better for me than that I 
 escape to the land of the Philistines, and Saul will be weary 
 with seeking me again in any coast of Israel : so shall I escape 
 from, his hands. And David arose and passed, he and six 
 hundred men who were with him, to Achish, king of Gath, he 
 and his men, and the men of the house of David, and his two 
 wives. 
 
 Now there are doubt and inquiry concerning these words 
 among those who so read. For they, being in doubt, say that, 
 as at first, when he fled from Saul, and went to Achish, king 
 of Gath, hearmg that his servants said of him to Achish, this is 
 David, of whom the women of Israel played and sung, saying
 
 38 SCHOLIUM ON 1 SAM. XXVII. I, 2, 3. 
 
 that Saul had slain by thousands and David by ten thousands, 
 he knew that he had fallen into the danger of death, but 
 by acting a sportive manner of madness, by subtilty he escaped 
 again from the violent. But again he fled from the fear 
 of death, returned and came to him confidently, and without 
 fear, as to a city of refuge and a fortress of security. 
 
 These things are said by those who doubt. But these things 
 we say to them (in reply). At the time when he first fled from 
 Saul, he went by himself to Achish, and suddenly, (not pre- 
 viously sending to him and making kno'sm by others the cause 
 of his fleeing,) and he did not receive a word from him to pro- 
 duce in him confidence and freedom from fear. It is manifest 
 that then, as Achish and the Philistines had not before learned 
 for what cause he had gone to them, there was really danger, 
 and that those words which he heard, which were said to 
 Achish by his servants respecting him, would fill his soul with 
 fear and trembling. He, indeed, was thought by them to be 
 solitary, a spy and an enemy ; and neither, although he should 
 say to them that he was a fugitive, was he prepared for being 
 believed and preserved. But now, when he previously 
 received from Achish a verbal covenant^ of peace, love, and 
 confidence, he descended to him and taught them the cause of 
 his flight. And much people went to them, each one with all 
 his house, with wife and children, also many possessions, to 
 wit, both moveable and immoveable,^ and many other things, 
 which were with them ; these things, when they were seen. 
 
 2 See Sam. xxvii. 5, 6. 
 
 ^ I suppose Jacob means by moveable possessions, flocks, herds, &c., and 
 immoveable possessions, furniture, kc.
 
 SCHOLIUM ON 1 KINGS XX. 2\ , 8cc. 39 
 
 were of themselves sufRcient to produce on both sides confi- 
 dence and firm love to one another, so that David was not 
 afraid or alarmed by Achish and the Philistines, and neither 
 were they divided concerning the love of David to them. For 
 Scripture history says afterwards, that "Acliish believed 
 David, and said, he has made his people Israel utterly to abhor 
 him, and behold he is to us a servant for ever."* Nevertheless, 
 although it was so. Scripture history afterwards records ^ that 
 the Philistines were divided in their heart concerning the love 
 of David, and they did not tolerate that he should go with 
 them to the war and the battle against Israel. 
 
 This solution by an explanatory word is sufficient with 
 respect to the doubt concerning the second descent of David 
 to Achish, king of the Philistines. 
 
 SCHOLIUM XX. 
 (1 Kings xiv, 21. &c.) 
 
 The fourteenth Scholium, concerning those 
 words which are below. 
 
 And Eehohoam, the son of Solomon, reigned in Judah. Forty- 
 six^ years old was Rehoboam when he began to reign, and 
 seventeen years teas he king in Jerusalem, the city which the 
 Lord did choose out of all the tribes of Israel to put his name 
 
 * 1 Sam. xxvii. 12. ^ j gam. xxix. 4, 5. 
 
 * In the Hebrew, and every ancient version, Rehoboam is said to have 
 been only forty-one years old when he began to reig-n.
 
 40 SCHOLIUM ON 1 KINGS XIV. 2\ , &C. 
 
 t/iere : and his mother's name was Maacah^' an Ammonitess. 
 And Rehoboam and Judah did evil in the sight of the Lord, S^-c. 
 
 Before these words it is shown ^ that all the children of 
 Israel were prepared to decline from the Lord, and to go after 
 the error and abomination of the Gentiles, worshipping devils ; 
 and even if Jeroboam himself had not worshipped those 
 golden calves which he made, yet by them he made Israel to 
 sin. 
 
 Behold the children of Judah, who were not subject to 
 Jeroboam, because this their lust was to decline from the 
 Lord, and worship the gods of the Gentiles, did evil more 
 than Jeroboam and the children of Israel. Besides that they 
 despised God and worshipped idols, they also disgraced and 
 profaned the city of Jerusalem, which the Lord did choose, 
 that in which He proclaimed his name. Wherefore Scripture 
 history also, when it said that Rehoboam reigned, wishmg to 
 exhibit all his wickedness and iniquity with that history which 
 called him the son of Solomon, who forsook God and 
 worshipped idols ; it again made kno^vn, that in the city 
 which the Lord did choose above all the tribes of Israel to 
 place his name there, he reigned. As one might say, this 
 holy place even, he and the children of Judah with him, over 
 whom he reigned, disgraced, and defiled. Scripture said that 
 he was also the son of the Ammonitish woman, who made 
 Solomon his father erect an idol and altar to Milcom, tlie 
 abomination of the children of Ammon, to worship and offer 
 sacrifices to it ; so that they might through this understand 
 the abomination and error they had learned from his father 
 
 7 The name in the Bible is Naamah. « See 1 Kings xii. 30, &c.
 
 SCHOLIUM ON 1 KINGS XIV. 21, &C. 41 
 
 and mother ; he committed and accompHshed more than his 
 father, and also more than the backsliding and iniquitous 
 Jeroboam who made Israel to sin. Hence both Rehoboam 
 and the children of Judah, who were named the portion of 
 the Lord, and the house of David, and were in the holy city 
 of the Lord, Jerusalem, suined, acted wickedly, and did evil 
 before the Lord, although they were named His. 
 
 They formed a type and similitude, by their designation 
 and the smalhiess of their number, to that small and professing 
 people who are so called, are right in belief, and who confess 
 the Lord Christ ; but although they are in the Church, the 
 city of God, the Jerusalem which the Lord did choose and 
 sanctify above all the nations of the earth ; they provoke Him 
 more by their works and their very suiful conversations than 
 all people. In that they are, and are named His, they are 
 a scandal to every man in the faith, so that God may 
 say, that on account of you my name is blasphemed 
 among the Gentiles, also that the Church, Jerusalem, the 
 city which I have chosen, ye have disgraced and defiled, 
 and my house ye have made a den of thieves. So we who 
 are named true Christians, and confessors of the Lord, and 
 are in the house of God, and are Jacob His portion, and 
 Israel His inheritance, and a people seeing God, and a 
 holy nation, and a royal priesthood, are those who have 
 sinned more than all men, and are destitute of all virtue, 
 and good conversation, and of love, and peace, and comfort. 
 There are those who when they have been seen by us have 
 appeared disciples of Christ, but when they are distant, make 
 known that they are the adversaries of Christ. When we tread 
 down His laws, and those ordinances which He taught us. . . .
 
 42 SCHOLIUM ON 1 KINGS XIV. 21, &C. 
 
 As because of the wickedness of Rehoboam and Judah, 
 God brought on them Shishak, the existing king of Egypt, 
 who led captive, dispersed them, and overthrew their cities, 
 because of their sins * and their j)rovocation (as Holy 
 Scripture records), so also Christ hath delivered up 
 us, because of the many sms and iniquities, and sub- 
 jected us to the hard yoke of the Arabians, who do not 
 acknowledge Him to be God, and the Son of God, Christ, to 
 be God and the Son of God, who redeemed us by His 
 blood from the bondage of sin, delivered us by His cross 
 from the slavery of the adversary and of devils, and freed 
 and rescued us by His death from death and corruption, 
 and gave us a firm hope of the resurrection from the grave, 
 and promised us the blessed life of the world to come, and 
 a portion and heritage in the kingdom of heaven. Because 
 that we did not duly consider all this grace, and the liberty 
 which was given to us, but were calumniators and deniers 
 of the grace, we have been also delivered to bondage and 
 slavery, as ancient Judah, for a prey and captivity. 
 
 9 See 2 Chron. xii. 2.
 
 SCHOLIUM ON 1 KINGS XVII. 4 6 4l3 
 
 SCHOLIUM XXI. 
 
 (1 Kings xvii. 4 — 6.) 
 
 The first Extract. 
 
 From the fifteenth Scholium, concerning those 
 ravens, which brought food to Elijah the 
 prophet. 
 
 The Ravens brought food to EHjah the prophet, who was 
 hidden before Jordan, flesh m the evening and bread m the 
 mornmg.^ Now before the matter for spiritual meditation, 
 which is apparent in these words, the physical explanation of 
 them should be stated, with respect to which the enquiry 
 is of a doubtful character. For some persons ask, well and 
 fitly, whether those thmgs were a new creation by the com- 
 mand and will of God, which were brought for the food of 
 the prophet who had fled and was pursued ; or were from the 
 first and general creation of God, the Maker of every thing? 
 We say that these loaves of bread, and the flesh, which the 
 ravens brought were from this general creation, which the 
 Maker created, and not a new creation, to be made every 
 day successively by the coimnand of God, according to the 
 opinion of some. These were placed by a man fearing God 
 
 > This rendering- of 1 King's xvii. 6 is according" to the LXX. The 
 authorized English version of the Hebrew has : " and the ravens hroug^ht 
 him bread and flesh in the morning, and bread and flesh in the evening." 
 
 G 2
 
 44 SCHOLIUM ON 1 KINGS XVII. 4 — 6. 
 
 and a prophet,* by the command of God, before the ravens, 
 so that they might take and bring them to Elijah ; in the 
 mornings, the loaves of wheaten bread, which were baked 
 and toasted by the fire ; and in the evening time, the flesh 
 of animals, which was boiled by the fire. These ravens 
 were birds devouring flesh, but they ministered by the com- 
 mand of God, who is powerful over everything,' and were not 
 angels* according to the idle tales of men. Such too is the 
 word of history. 
 
 The second Extract, 
 
 Showing the figures, the ravens, and the bread 
 and flesh brought to the prophet, depict. 
 
 Again, the spiritual meditation from these typical words is 
 as follows : — 
 
 The flesh, which was brought to the prophet in the dark 
 and evening time, served to us as an announcement of 
 that typical worship by the sacrifices of animals which was 
 hitherto concealed in the shadowing obscurity of the law. 
 
 2 Ipsi erant ab aliquo ex illis septem millibus. 1 Reg. xix. 8, quern 
 Deus arcani conscium fecit. Bochart's Hierozoicon. * 
 
 3 Corvus est avis vorax, inhumana, maligna, avida carnium, licet 
 foetentium, crudelis in filios, quos e nido deturbat implumes. Ita solet, 
 Deus ostendere se naturse, ut artificem, ita mutatorem. Poll Synopsis. 
 
 * Forte angeli cibos certo aliquo loco exponebant, unde corvi sumebant. 
 Poli Synopsis.
 
 SCHOLIUM ON 1 KINGS XVIII. 3, 4. 45 
 
 but delivered to the people, who were hidden before the 
 physical Jordan. 
 
 The loaves of bread which were brought in the mornings to 
 the prophet, who was hidden before Jordan, formed to us a 
 type of the heavenly and holy bread, which was sent down in 
 the morning of the new creation to the people saved by 
 Christ, who passed through this and the spiritual Jordan.^ 
 
 The impure ravens, which ministered, pointed out to us 
 those priests m the Church of Christ, who, although they 
 were from impure nations, were accounted worthy to act as 
 priests in this holy and heavenly sacrifice of the body and 
 blood of Christ, a lamb without spot, and without sin, and 
 the heavenly and life-producing bread. This sense is in 
 these words. 
 
 SCHOLIUM XXII. 
 
 (1 Kings xviii. 3, 4.) 
 
 From the sixteenth Scholium, in which he shews 
 how Jezebel slew the prophets, and concerning 
 Obadiah, how he hid them, &c. 
 
 Now Obadiah feared the Lord greatly. And when Jezebel 
 slew the prophets of the Lord^ Obadiah took an hundred 
 
 * I suppose our author means by this expression, a ■people that liave 
 been baptized with water and the Spirit. See John iii. 5.
 
 46 SCHOLIUM ON 1 KINGS XVIII. 3, 4. 
 
 prophets, and hid them by fifty in a cave, and he fed them 
 with bread and water. 
 
 These things Scripture saith concerning Obadiah, the chief 
 officer of the house of Ahab ; but of the how, when, or why 
 Jezebel slew the prophets, it doth not say, nor make known 
 any thing in the history. This only it has mentioned, that 
 Jezebel slew the prophets, wishing to show concerning Oba- 
 diah, that he was one who feared God, who did that honour- 
 able deed, and delivered the prophets from death. But they 
 who read or hear make enquiries with respect to these 
 matters. We therefore say, that when Elijah had reproved 
 Ahab for his iniquity, and turned against him, that imme- 
 diately with ardent zeal and indignation he swore* that rain 
 should not descend for these years upon the earth. And the 
 Lord told him to flee, and he fled. They saw that his word 
 was confirmed, that the heavens were bomid, that the 
 ram did not descend, and they sought for Elijah, but 
 they foimd him not. Ahab indeed feared, and doubting 
 and revolving the matter in his mind, he violently threatened, 
 both before Jezebel his wife and many others, yea, rather 
 before every man, and continually, to slay all the prophets of 
 the Lord, and also Elijah, if fovmd, except there was rain 
 immediately on the earth. But he did not execute that 
 which was threatened, neither did he inspect any thing of all 
 which Jezebel was doing, who was the whole foimdation, the 
 beguining and the end of all the evil and vsdckedness against 
 God. When she saw that Ahab was far off, and knew 
 that he would not execute those things which she was 
 
 * See 1 Kiu<''s xvii. 1.
 
 SCHOLIUM ON 1 KINGS XVIII. 3, 4. 47 
 
 wishing, and those things which he threatened in words, 
 she talked much to those who were administering the edicts 
 of the kingdom, but without the permission of her husband. 
 They gathered together all the prophets of the Lord, 
 and brought them to the city of the kingdom, and when it was 
 evening she secretly caused the men bearing the sword to rise 
 up against them, and she slew all those who were ensnared 
 by her. But Obadiah, the chief officer of Ahab, and faithful, 
 a true servant of God, true as his name, and who secretly 
 feared God, took by stealth from her and those murderers 
 of the brethren, a hundred prophets, and hid them in two 
 caves. He thus preserved and delivered them from two 
 deaths, from the'iirst of the sword {hy hiding them in caves), 
 and from that of hunger, which would have been afterwards 
 {by feeding them with bread and wafer). In consequence of 
 the expense of these j)rophets, a deb.t, not a small one, was 
 incurred, so that two of his sons were taken for servitude ' and 
 thence the wife of this person, the mother of the young men, 
 cried unto Elisha the prophet,' 
 
 ■^ See 2 Kings iv. 1. 
 
 ^ That the woman who cried to Elisha was the widow of Obadiah, as 
 here stated, is supported by Josephus, He eays, " For they say that the 
 widow of Obadiah, Ahab's steward, came to him and said that he (Elisha) 
 was not ignorant how her husband had preserved the prophets that were 
 to be slain by Jezebel, the wife of Ahab, for she said that he hid a hundred 
 of them, and had borrowed money for their maintenance, and that after 
 her husband's death she and her children were carried away to be made 
 slaves by the creditors, and she desired him to have mercy upon her on 
 account of what her husband did, and afford her some assistance." — Jose- 
 phus, book ix. ch. 4. Whiston's Translation, Oxford, 1839.
 
 48 SCHOLIUM ON 1 KINGS XXII. 38, &C. 
 
 SCHOLIUM XXIII. 
 (1 Kings xxii. 38, Sec.) 
 
 From the nineteenth Scholium, which gives an 
 explanation concerning Ahab. 
 
 Now the matter is doubtfully searched out of how the 
 chariot of Ahab is said to have been washed in the heritage 
 of Naboth, in Samaria, and not in Jezreel, and there the dogs 
 licked up his blood, and the harlots ^ of Samaria washed in 
 his blood. But here also liistory saith concemmg Joram, the 
 son of Ahab, that in Jezreel, in the heritage ' of Naboth they 
 cast him, and not in Samaria. Again the matter is to be 
 examined of what import is this word which Jehu said, that 
 the Lord said, " this burden be upon him. Surely the blood of 
 Naboth and the blood of his sons I saw yesterday evening, said 
 the Lord, and I will requite him on this heritage, said the 
 Lord." Because that Scripture history hath not plainly 
 shown these things ; we say, indeed, of them that not only the 
 heritage of the vmeyard, which Naboth had in Samaria, they 
 of the house of Ahab took ; after they had slain him ; but I 
 would add, they also slew his sons, who were in Jezreel and 
 Samaria, and they took and possessed mijustly all his heri- 
 tages, which were in every place, in Samaria and Jezreel. 
 Thus they behaved disgracefully and contemptuously, daringly 
 
 3 In the Eng'lish Translation we have, they washed his armour. The 
 Hebrew is I^H^ ni-tHj ^^ harlots washed. 
 1 2 King-s ix. 25, 26.
 
 SCHOLIUM ON 2 KINGS XXII. 23, 24}. 49 
 
 and without fear. Also they who slew the prophets, received 
 an evil end, and one befitting their audacity.^ So it became 
 known with certainty to every man, that they of the house of 
 Ahab plundered and possessed all the house of Naboth. 
 They slew him and his sons, and they really and openly took 
 all his possessions, fields, and heritages. Of Ahab, indeed, 
 there is not a doubt that in the heritage, which was by the 
 gates of Samaria, the dogs licked up his blood, where his 
 chariot was washed. But of Joram, it was in the heritage 
 which is in Jezreel, where Jehu slew liim and cast him away ; 
 also where Jezebel in the figure* {described in 2 Kings be. 30) 
 before the wall of Jezreel the dogs did eat, according to the 
 word of the Lord by the prophet Elijah.* 
 
 SCHOLIUM XXIV. 
 {2 Kings ii. 23, 24.) 
 
 From the fourth Scholium, showing why the 
 bears slew those children whom Elisha cursed 
 because they mocked him. 
 
 And Elisha went up from Jericho to Bethel. And as he teas 
 going up hy the way, there came forth little children out of the 
 city, and stoned him with stofies, and mocked him, saying, go 
 up, thou bald head, go up, thou bald head. And he turned 
 
 2 See the preceding' Scholium. 
 
 ^ And " she painted her face and tired her head." 2 Kings ix. 30. 
 * See 1 Kings xxi. 23 ; 2 Kings ix. 36. 
 
 H
 
 60 SCHOLIUM ON 2 KINGS XXII. 23, 24. 
 
 back and saiv them, and cursed them in the name -of the 
 Lord. And two she bears went forth from the ivood and 
 tore of them forty and two children. 
 
 It was not the opprobrium thrown on the prophet Elisha, 
 and his being stoned, that was the cause of the de- 
 struction of those children, but another hidden cause 
 destroyed them. For these were sons of those iniquitous 
 priests who ministered to the calf in Bethel ; sons of the sons 
 of those prophets of Baal whom Elijah slew in the days of 
 Ahab. These were enemies both of Elijah and Elisha: also of 
 all those who feared the Lord God of Israel, and of those espe- 
 cially, who were sons of those prophets of the Lord, who were 
 in Bethel ; those who said to Elisha a few days before, Knowest 
 thou that the Lord will take away thy master from thy 
 head to day ?^ Those iniquitous persons and haters of God, 
 and their sons, heard them, when they said that Elijah the 
 prophet hath gone up to heaven, and they mocked at this 
 continually, as false and devoid of truth, and they sung of him 
 derisively from the time when they heard it until now, to wit, 
 before their wives and before their children, whom the bears 
 tore, and they shouted mockingly, go up Elijah, go up Elijah. 
 Wherefore these wicked children, and sons of wicked per- 
 sons ; little children, sons of evil ones, and haters of God, 
 when they saw Elisha, the disciple of Elijah, their enemy, and 
 the enemy of their fathers, mocked him, shouting as they had 
 heard from their fathers. They also stoned him with stones, 
 and said, " Go up, thou bald head, go up, thou bald head," 
 falsely indeed, as thy master, Elijah, hath gone up. Where- 
 
 8 2 KinKs ii. 3.
 
 SCHOLIUM ON 2 KINGS XXII. 23, 24t. 51 
 
 fore Elisha cursed, on account of their manners, these 
 children evil, and sons of evil ones, in the name of the Lord, 
 the God whom, and his prophet, they derided. Wherefore 
 also God quickly heard of it, and smote them in anger, and 
 sent upon them those bears and destroyed them. 
 
 This is the hidden cause of the destruction of the children, 
 and not that which has been thought by those who read or 
 hear from extraneous reports of the words of Scripture.
 
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