§18## II Sam. 21, 2. 6. 9. 11.
## II Sam. 21, 2. 6. 9. 11.
Εἰ έν τῷ ζήλῳ τοῦ Ἰσραὴλ καὶ τοῦ Ἰούδα ὀ Σαοὺλ τοὺς Γαβαωνίτας ἀνελεῖν ἐπεχείρησεν, μεθ᾿ ὠν συνθήκας ἐποιήσατο Ἰησοῦς ὁ τοῦ Ναυὴ καὶ πᾶς ὁ λαός, καὶ διὰ τοῦτο ἑπτὰ τοῦ Σαοὺλ ἀνῃρέθησαν οἱ ἀπὸ τῶν θυγατέρων αὐτοῦ γεγεννημένοι, τίνος ἕνεκεν οὐχ αἱ φυλαὶ ἐν αἰτίαις, ἀλλ’ οἱ μηδὲν ἠδικηκκότες δίκην δεδώκασι;
If in the zeal of Israel and Judah Saul attempted to kill the Gibeonites, with whom Joshua son of Nun and all the people had made a covenant, and because of this seven of Saul's descendants born of his daughters were killed, for what reason did those who had done no wrong pay the penalty, rather than the tribes being held in blame?
τοῦτο γὰρ ἄδικον.
For this is unjust.
πλὴν εἰ μή τις εἴποι Σαοὺλ βασιλέα ὄντα ἀδυνάτως ἔχειν ἀντιστῆναι τοῖς ἰσοπολίταις καὶ τῇ φυλῇ Ἰούδα, καὶ μὴ λῦσαι τὰς συνθήκας τῶν πατέρων τὰς πρὸς τοὺς Γαβαωνίτας.
Unless someone should say that Saul, though being king, was unable to resist his fellow citizens and the tribe of Judah, and not break the covenant of the fathers made with the Gibeonites.
ἐγὼ δὲ προσθοίμην ἄν τούτοις τὸ τοῦ θεοῦ οἰκονομίαν εἶναι τὸ γένος τοῦ Σαοὺλ ἀναλωθῆναι πᾶν, ὅσον ὐπωπτεύετό ποτε ἀντιποιεῖσθαι τοῦ βασιλικοῦ ἀξιώματος διά τε τοῦτο ἐπαναστήσεσθαι τῷ Δαβὶδ καὶ τοῖς τούτου παισίν.
But I would add to these things that it was God's dispensation for the whole line of Saul to be consumed, as many as were ever suspected of claiming the royal dignity and because of this rising up against David and his children.
τὸ δὲ ἐξηλίασαν αὐτοὺς οἱ Γαβαωνῖται ἐναντίον κυρίου ἐν τῷ ὄρει ἀντὶ τοῦ ἀναιρεθέντας οὐκ ἔθαψαν, ἀλλ’ εἴασαν ὑπὸ τὸν ἤλιον κεῖσθαι. καϊ ἐξελύθησάν φησιν καὶ ἔλαβεν αὐτοὺς Δὰν υἱὸς Ἰωὰ τῶν ἀπογόνων τῶν γιγάντων. πάντως που βούλεται λέγειν ὄτι τοὺς ὑπὸ τὸν ἥλιον τεθέντας λαβὼν ὀ γίγας ἀνείλετο ἐκλελυμένους ἤδη ὑπὸ τῆς ἡλιακῆς φλογός. {Ὁ λόγος ὁ κατὰ τοὺς Γαβαωνίτας ἄγνωστος καθέστηκεν, πού γε εἴπωμεν ὅτι, ἡνίκα ἐκάθητο ἐν Γαβεὲ τοῦ πολεμεῖν, καὶ ἐτροπώσατο τοὺς ἀλλοφύλους ὁ Σαοὺλ καὶ ἀπώλεσεν μετ᾿ αὐτῶν καὶ τοὺς Γαβαωνίτας.
And "the Gibeonites exposed them before the Lord on the mountain" instead of "they did not bury those who were killed, but allowed them to lie under the sun." And "they were exhausted," it says, "and Dan son of Joa, of the descendants of the giants, took them." Surely it means that the giant, taking those who were placed under the sun, carried them off, already exhausted by the heat of the sun. {The account concerning the Gibeonites has become obscure, much less should we say that, when Saul was stationed in Gibeah to wage war, he routed the foreigners and destroyed with them the Gibeonites as well.
καὶ ἔστι τὸ διήγημα ἐν τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ τῆς πρώτης Βασιλείας καὶ τριακοστῷ ἑβδόμῳ, ἔνθα φησίν· »καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς αὐτοῦ« καὶ τὰ ἑξῆς.
And the narrative is in the thirty-second, thirty-third, and thirty-seventh sections of the First Kingdoms, where it says: "And he fought against all his enemies on every side," and so on.
ὃ δὲ λέγει τὸ ῥητόν, τοῦτό ἐστι· Σαοὺλ ἠδίκησεν κατ᾿ αὐτοῦ, καὶ ἐκ τοῦ αὐτοῦ αὐτοῦ γεγένηται ἠ ἐκδίκησις τῆς ἀδικίας ἡ ἐπὶ Ἰησοῦν.
But what the scripture says is this: Saul did wrong against him, and the vengeance for the injustice against Joshua came from his own family.
Οὐκ ἀδικοῦνται δὲ συναιρούμενοι τῷ ἐν ἀρχῇ οἱ ἐξ ἐκείνου τὸ εἶναι λαχόντες.
Those who have received their existence from that first man are not treated unjustly when they are swept away with him.
ὅθεν γὰρ ἔσχον τὸ εἶναι, ἐντεῦθεν τὸ μὴ εἶναι ἔχοντες, εἰ δέ τινος ἀγαθοῦ δι᾿ ἑαυτοὺς ἠσαν ἄξιοι, ὔστερον τοῦτο κομιζόμενοι.
For from where they had their existence, from there they also have their non-existence, and if they were worthy of any good thing on their own account, they would receive this later.} ## I Kings 2, 5. 6. 8. 9.
§19## Ι Kön. 2, 5. 6. 8. 9. Ζητεῖται πῶς ὁ Δαβὶδ τῷ Σεμεΐ συγχωρήσας παρακελεύεται τῷ Σολομῶντι ἀνελεῖν αὐτὸν ὁ ἀμνησίκακος καὶ πρᾶος, ἀλλὰ καὶ τὸν Ἰωὰβ συγκαμόντα αὐτῷ.
It is asked how David, who was gentle and bore no grudge, having forgiven Shimei, commands Solomon to kill him, and also Joab who labored with him.
τί δήποτ᾿ οὖν ταῦτα οὕτως ᾠκονομήθη;
Why then were these things thus dispensed?
σοφὸς ὢν ὀ Δαβὶδ ἠπίστατο ὅτι οὔτε τὸν Σεμεΐ Σολομῶν ἐάσει ζῆν δέει τῆς ἐπαναστάσεως, ὡς γὰρ ἀπὸ βασιλικοῦ ἀξιώματος μέλλει περὶ τῆς βασιλείας μάχεσθαι τῷ Σολομῶντι, οὔτε τὸν Ἰωάβ, ὡς ἐκτὸς τῆς τοῦ Δαβὶδ γνώμης εἰς βασιλέα τὸν υἱὸν τοῦ Δαβὶδ καταστήσαμτα. ὡς ἀνελόντα τοίνυν καὶ τὸν Ἀβεννήρ, συγκαμόντα δὲ τῷ πατρὶ ἐν πολλοῖς πολέμοις καὶ κατορθώσαντα.
Being wise, David knew that neither would Solomon allow Shimei to live out of fear of rebellion, since he would fight with Solomon for the kingdom as if from royal dignity, nor Joab, since he had set up the son of David as king without David's consent— even though he had killed Abner, yet he had labored with his father in many wars and succeeded.
ταῦτα προϊδὼν ὀ Δαβὶδ προλαβὼν διατάττει τῷ Σολομῶντι ποιῆσαι, ἃ καὶ ἀφ’ ἑαυτοῦ Σολομῶν πάντως ἐποίει, ἵν ὅταν ἀναιρεθῶσιν ὑπ αὐτοῦ τουτέστι τοῦ Σολομῶντος) οἱ προειρημένοι, συγγνώμην σχῇ ὁ Σολομῶν ὡς πατρικὸν βούλημα πληρώσας καὶ οὐκ αὐτὸς ἀφ ἑαυτοῦ κατ᾿ αὐτῶν κινηθείς.
Foreseeing these things, David beforehand commands Solomon to do what Solomon would certainly have done of his own accord, so that when the aforementioned are killed by him (that is, Solomon), Solomon might have an excuse as having fulfilled a father's wish and not having moved against them of his own accord.
§20## Ι Κön. 19, 5-7.
## I Kings 19, 5-7.
Καὶ ἐπιστρέψας φησὶν ἐκοιμήθη. καὶ ἐπέστρεψεν ὀ ἄγγελος κυρίου ἐκ δευτέρου καὶ ἥψατο αὐτοῦ. τάχα δυνάμεων σύμβολοι ἦσαν διακονουμένων προφήτῃ πρέπουσαν τροφήν, τῷ ἀναχωροῦντι ἀπὸ τῶν ἀνθρωπίνων καὶ ἀξίῳ τῆς ἀπὸ τῶν τοιούτων διδασκαλίας, ἵνα μετὰ ταῦτα ἀκοῦσαι δυνηθῇ· ἀνάστηθι καὶ φάγε, καὶ εὕρῃ πρὸς κεφαλῆς ἀπόρρητα μυστήρια, ὧν ὁλυρίτης ἐγκρυφίας τύπος ἦν.
And "having returned," it says, "he slept." And "the angel of the Lord returned a second time and touched him." Perhaps these were symbols of powers serving the prophet with appropriate food, who was withdrawing from human affairs and was worthy of teaching from such beings, so that after this he might be able to hear: "Arise and eat," and might find at his head secret mysteries, of which the cake baked on the coals was a type.
οὐ καὶ δεύτερον κατὰ τὴν τοῦ ἀγγέλου πρόσταξιν μεταλαμβάνει εἰπόντος· ἀνάστα, φάγε· ὅτι πολλὴ ἀπὸ σοῦ ἠ ὁδός. < μὲν οὖν τὸ πρωὶ· ἔφερον τῷ Ἠλίᾳ οἱ < ἀνὰ λόγον τοῖς λελαλημένοις ὑπὸ κυρίου πρὸς Μωσῆν, ἐν οἶς ἦν· »τὸ πρω· ὶ· πλησθήσεσθε ἄρτων καὶ γνώσεσθε ὄτι ἐγὼ κύριος ὀ θεὸς ὐμῶν«), < δὲ τὸ < παραπλησίως· »τὸ πρὸς ἑσπέραν ἔδεσθε κρέα«).
And he partakes of it a second time according to the command of the angel who said: "Arise, eat, because the journey is too great for you." Therefore, in the morning the ravens brought food to Elijah, corresponding to the words spoken by the Lord to Moses, among which was: "In the morning you shall be filled with bread, and you shall know that I am the Lord your God", and in the evening likewise: "At evening you shall eat meat".
§21## II Kön. 2, 16.
## II Kings 2, 16.
Χριστοῦ Ἰησοῦ δύναμις ἄνδρας υἱοὺς ποιοῦσα.
The power of Jesus Christ makes men sons.
καὶ εἴ τίς ἐστιν ἀνὴρ δυνάμεως, ἐστὶν υἱὸς Χριστοῦ δηλαδή.
And if anyone is a man of power, he is clearly a son of Christ.
ποτὲ δὲ υἱοὺς ποιεῖν
αἱ ὑπὸ Χριστὸν δυνάμεις οὐ δύνανται· εἰ δὲ καὶ ποιοῦσιν, οὐκ ἄνδρας ποιοῦσιν ἀλλὰ νηπίους.
But sometimes the powers under Christ cannot make sons; and even if they do make them, they do not make them men but infants.
§22## II Kön. 20, 18.
## II Kings 20, 18.
Σπάδοντες εὐνοῦχοί εἰσι· λέγει δὲ τοῦτο περὶ τῶν τριῶν παίδων καὶ Δανιήλ, ὡς ἐκ τούτου τοῦ Ἑζεκίου ἦσαν.
"Spadontes" are eunuchs; and he says this concerning the three youth and Daniel, as they were of this Hezekiah.