The queen of Saba cometh to king Solomon: his riches and glory.
The quene of Saba coming to king Salomon, admireth his vvisdom, magnificence, and order of gouernment 10. She geueth and receiueth giftes. 14. Salomon receiueth much gold diuers vvayes: 16. maketh golden targattes. •8. a magnificent throne. 21. and much golden vessel. 25. Manie bring him presentes. 26. He hath manie chariottes, horsemen. 27. abundance of siluer 28. Marchantes of diuers kingdomes sel him horses.
1And the queen of Saba having heard of the fame of Solomon in the name of the Lord, came to try him with hard questions.Ma anche la regina di Saba, essendo pervenuta a lei la rinomanza di Salomone, nel nome del Signore andò a far prova di lui co' suoi enimmi.BVT the Queene of Saba also hauing heard the fame of Salomon, in the name of our Lord came to proue him, in hard propositions.Sed et regina Saba, audita fama Salomonis in nomine Domini, venit tentare eum in ænigmatibus. 2And entering into Jerusalem with a great train, and riches, and camels that carried spices, and an immense quantity of gold, and precious stones, she came to king Solomon, and spoke to him all that she had in her heart.Ed entrata in Gerusalemme con grande, e ricco accompagnamento, e co' suoi cammelli, che portavano aromi, e oro in copia infinita, e gemme preziose, si presentò al re Salomone, e gli espose tutto quello, che ella avea in cuor suo.And entring into Ierusalem with a great trayne, and riches, and camels carying spices, and gold exceding infinite, and pretious stones, she came to king Salomon, and spake to him al thinges that she had in her hart.Et ingressa Jerusalem multo cum comitatu et divitiis, camelis portantibus aromata, et aurum infinitum nimis, et gemmas pretiosas, venit ad regem Salomonem, et locuta est ei universa quæ habebat in corde suo. 3And Solomon informed her of all the things she proposed to him: there was not any word the king was ignorant of, and which he could not answer her.E Salomone la istruì sopra tutte le cose, che ella gli propose; nissuna ve n'ebbe, sopra la quale il re fosse all'oscuro, e non le desse risposta.And Salomon interpreted to her al the wordes, that she proposed: there was not a word, that the king could be ignorant of, and could not answer her.Et docuit eam Salomon omnia verba quæ proposuerat: non fuit sermo qui regem posset latere, et non responderet ei. 4And when the queen of Saba saw all the wisdom of Solomon, and the house which he had built,Veggendo adunque la regina di Saba tutta la sapienza di Salomone, e la casa edificata da lui,And the queene of Saba a seing al the wisedom of Salomon, and the house, which he had built,Videns autem regina Saba omnem sapientiam Salomonis, et domum quam ædificaverat, 5And the meat of his table, and the apartments of his servants, and the order of his ministers, and their apparel, and the cupbearers, and the holocausts, which he offered in the house of the Lord, she had no longer any spirit in her;E la imbandigione della sua mensa, e le abitazioni de' suoi servi, e i vari ordini de' ministri, e le loro vesti, e i suoi coppieri, e gli olocausti che egli offeriva nella casa del Signore, ella restava fuori di se:and the meates of his table, and the habitations of his seruantes, and the orders of them that serued, and their garmentes, cupbearers, and the holocaustes which he offered in the house of our Lord she had no longer spirit,et cibos mensæ ejus, et habitacula servorum, et ordines ministrantium, vestesque eorum, et pincernas, et holocausta quæ offerebat in domo Domini: non habebat ultra spiritum.
6And she said to the king: The report is true, which I heard in my own country,E disse al re: Vere sono le cose, che io avea sentite dire nel mio paese.and she said to the king: The report is true, which I haue heard in my countrie,Dixitque ad regem: Verus est sermo quem audivi in terra mea 7Concerning thy words, and concerning thy wisdom. And I did not believe them that told me, till I came myself, and saw with my own eyes, and have found that the half hath not been told me: thy wisdom and thy works exceed the fame which I heard.Riguardo a' tuoi ragionamenti, e alla tua sapienza: e io non prestava fede a coloro, che me ne parlavano, fino sa tanto che io stessa son venuta, e cogli occhi miei ho veduto, e toccato con mano, come non era stata detta a me la metà del vero: la tua sapienza, e le tue opere sorpassano tutto quello, che io ho sentito dire.concerning thy wordes, and concerning thy wisedom. and I did not beleue them that told me, til my selfe came, and sawe with myne eies, and haue proued that the half not been told me: greater is thy wisdom, and thy workes, then the rumour, which I haue heard.super sermonibus tuis, et super sapientia tua: et non credebam narrantibus mihi, donec ipsa veni, et vidi oculis meis, et probavi quod media pars mihi nuntiata non fuerit: major est sapientia et opera tua, quam rumor quem audivi. 8Blessed are thy men, and blessed are thy servants, who stand before thee always, and hear thy wisdom.Beata la tua gente, e beati i tuoi servi, i quali si stanno sempre dinanzi a te, e ascoltano la tua sapienza.Blessed are thy men, and blessed are thy seruantes, which stand before thee alwaies, and heare thy wisedom.Beati viri tui, et beati servi tui, qui stant coram te semper, et audiunt sapientiam tuam. 9Blessed be the Lord thy God, whom thou hast pleased, and who hath set thee upon the throne of Israel, because the Lord hath loved Israel for ever, and hath appointed thee king, to do judgment and justice.Benedetto sia il Signore Dio tuo, il quale ti ha amato, e ti ha posto sul trono d'Israele, perchè il Signore ha mai sempre voluto bene ad Israele, ed egli ti ha fatto re, affinchè esercitassi l'equità, e la giustizia.Be the Lord thy God blessed, whom thou hast pleased, and that hath serte thee vpon the throne of Israel, for that the Lord hath loued Israel for euer, and hath appointed thee king, to do iudgement and iustice.Sit Dominus Deus tuus benedictus, cui complacuisti, et posuit te super thronum Israël, eo quod dilexerit Dominus Israël in sempiternum, et constituit te regem ut faceres judicium et justitiam. 10And she gave the king a hundred and twenty talents of gold, and of spices a very great store, and precious stones: there was brought no more such abundance of spices as these which the queen of Saba gave to king Solomon.Ella adunque diede al re cento venti talenti d'oro, e molti aromi, e gemme preziose: non furono portati mai più tanti aromi, quanti ne diede la regina di Saba al re Salomone.She therfore gaue to the king an hundred and twentie talentes of gold, and spices exceding much, and pretious stones: There was no more brought so much spice, as that which the Quene of Saba gaue to king Salomon.Dedit ergo regi centum viginti talenta auri, et aromata multa nimis, et gemmas pretiosas: non sunt allata ultra aromata tam multa, quam ea quæ dedit regina Saba regi Salomoni.
11(The navy also of Hiram, which brought gold from Ophir, brought from Ophir great plenty of thyine trees, and precious stones.Oltre a ciò l'armata navale di Hiram, la quale portava oro da Ophir, portò parimente da Ophir molto legname di tyno, e gemme preziose.(But the naue also of Hiram, which caried gold our of Ophir, brought from Ophir thyine trees exceding manie, and pretious stones.(Sed et classis Hiram, quæ portabat aurum de Ophir, attulit ex Ophir ligna thyina multa nimis, et gemmas pretiosas. 12And the king made of the thyine trees the rails of the house of the Lord, and of the king’s house: and citterns and harps for singers: there were no such thyine trees as these brought nor seen unto this day.)E il re fece del legname di tyno le ringhiere della casa del Signore, della casa reale, e delle cetre, e delle lire pei cantori: non fu mai più portato simil legname di tyno, né se n'è veduto sino al dì d'oggi.And the king made of the thyine trees the porches of the house of our Lord, and of the kinges house and harpes & vials for the singers: there were not such thyine trees brought, nor seen vntil this present daye.)Fecitque rex de lignis thyinis fulcra domus Domini et domus regiæ, et citharas lyrasque cantoribus: non sunt allata hujuscemodi ligna thyina, neque visa usque in præsentem diem.) 13And king Solomon gave the queen of Saba all that she desired, and asked of him: besides what he offered her of himself of his royal bounty. And she returned, and went to her own country, with her servants.E il re Salomone diede alla regina di Saba tutto quello, che ella bramò e gli domandò: oltre a quelle cose, che volontariamente ei le offerse con magnificenza da re. Ed ella si partì, e tornossene colla sua gente al suo paese.And king Salomon gaue to the queene of Saba al that she would, and asked of him: beside those thinges, which of him selfe he offered her for a royal gift. Who returned, and went into her countrie with her seruantes.Rex autem Salomon dedit reginæ Saba omnia quæ voluit et petivit ab eo, exceptis his quæ ultro obtulerat ei munere regio. Quæ reversa est, et abiit in terram suam cum servis suis. 14And the weight of the gold that was brought to Solomon every year, was six hundred and sixty-six talents of gold:Or la quantità d'oro, che era portato a Salomone anno per anno, era di secento sessanta sei talenti d'oro:And the weight of the gold, that was brought to Salomon euerie yeare, was of six hundred sixtie six talentes of gold:Erat autem pondus auri quod afferebatur Salomoni per annos singulos, sexcentorum sexaginta sex talentorum auri,
15Besides that which the men brought him that were over the tributes, and the merchants, and they that sold by retail, and all the kings of Arabia, and the governors of the country.Senza quello, che portavano a lui quelli, che avean la soprintendenza de' tributi, e i negozianti, e tutti i merciai, e tutti i principi dell'Arabia, e i governatori del paese.beside that, which the men brought, that were ouer the tributes, and merchantes, and al that sold light wares, and al the kinges of Arabia, and the dukes of the land.excepto eo quod afferebant viri qui super vectigalia erant, et negotiatores, universique scruta vendentes, et omnes reges Arabiæ, ducesque terræ. 16And Solomon made two hundred shields of the purest gold: he allowed six hundred sicles of gold for the plates of one shield.Fece ancora il re Salomone dugento rotelle d'oro finissimo, e consumo' seicento sicli d'oro per le lamine di ciascheduno di questi scudi.Salomon also made two hundred shieldes of most pure gold, six hundred sicles of gold did he allow for the plates of one shield.Fecit quoque rex Salomon ducenta scuta de auro purissimo: sexcentos auri siclos dedit in laminas scuti unius. 17And three hundred targets of fine gold: three hundred pounds of gold covered one target: and the king put them in the house of the forest of Libanus.E fece trecento pelte d'oro affinato: trecento mine d'oro coprivano una pelta. E il re le collocò nella casa del bosco del Libano.And three hundred tergattes of tried gold: and three hundred poundes of gold garnished one terget: and the king put them in the house of the forest of Libanus.Et trecentas peltas ex auro probato: trecentæ minæ auri unam peltam vestiebant: posuitque eas rex in domo saltus Libani. 18King Solomon also made a great throne of ivory: and overlaid it with the finest gold.Fece ancora il re Salomone un trono grande d'avorio, e lo vestì d'oro giallissimo.King Salomon also made a great throne of yuorie: and couered it with gold exceding yellow,Fecit etiam rex Salomon thronum de ebore grandem: et vestivit eum auro fulvo nimis, 19It had six steps: and the top of the throne was round behind: and there were two hands on either side holding the seat: and two lions stood, one at each hand,Egli avea sei gradini: la sommità del trono era rotonda dalla parte di dietro, e due bracci, uno di qua, e uno di là tenevano la sedia, e due leoni stavan presso all'uno, e all'altro braccio.which had sixe steppes: and the toppe of the throne was round in the hinder part: and the two handes on either side holding the seate: and two lyons stood at euery hand.qui habebat sex gradus: et summitas throni rotunda erat in parte posteriori: et duæ manus hinc atque inde tenentes sedile: et duo leones stabant juxta manus singulas. 20And twelve little lions stood upon the six steps, on the one side and on the other: there was no such work made in any kingdom.E dodici piccoli leoni stavano sopra i sei gradini da una parte, e dall'altra: non fu fatta mai opra tale in verun altro regno.And twelue litle lyons standing vpon the sixe steppes on either side: there was not such a worke made in al kingdomes.Et duodecim leunculi stantes super sex gradus hinc atque inde: non est factum tale opus in universis regnis.
21Moreover, all the vessels out of which king Solomon drank, were of gold: and all the furniture of the house of the forest of Libanus was of most pure gold: there was no silver, nor was any account made of it in the days of Solomon:Oltre a ciò tutti i vasi, ai quali bevea il re Salomone, eran d'oro: e tutto il vasellame della casa del bosco del Libano era di finissimo oro: non v'era argento, di cui non si facea nissun conto a tempo di Salomone:Yea and al the vessels, out of the which the king Salomon drunke, were of gold: and al the furniture of the house of the forest of Libanus of most pure gold: there was no siluer, neither was it thought of any price in the daies of Salomon,Sed et omnia vasa quibus potabat rex Salomon, erant aurea: et universa supellex domus saltus Libani de auro purissimo: non erat argentum, nec alicujus pretii putabatur in diebus Salomonis, 22For the king’s navy, once in three years, went with the navy of Hiram by sea to Tharsis, and brought from thence gold, and silver, and elephants’ teeth, and apes, and peacocks.Perocché le navi del re andavano in mare una volta ogni tre anni colle navi di Hiram a Tharsis, donde portavan oro, e argentone denti di elefanti, e scimmie, e pavoni.because the kinges nauie, once in three yeares, went with the nauie of Hiram on the sea into Tharsis, bringing thence gold, and siluer, and the teeth of elephantes, and apes, and pecockes.quia classis regis per mare cum classe Hiram semel per tres annos ibat in Tharsis, deferens inde aurum, et argentum, et dentes elephantorum, et simias, et pavos. 23And king Solomon exceeded all the kings of the earth in riches and wisdom.Fu adunque il re Salomone il più grande di tutti i re della terra per ricchezze, e sapienza.King Salomon therfore was magnified aboue al the kinges of the earth in riches, and wisedom.Magnificatus est ergo rex Salomon super omnes reges terræ divitiis et sapientia. 24And all the earth desired to see Solomon’s face, to hear his wisdom, which God had given in his heart.E tutta la terra desiderava di veder Salomone, per udir la sapienza posta da Dio nel cuore di lui.And al the earth desired to see Salomons face, that they might heare his wisedom, which God had geuen in his hart.Et universa terra desiderabat vultum Salomonis, ut audiret sapientiam ejus, quam dederat Deus in corde ejus. 25And every one brought him presents, vessels of silver and of gold, garments, and armour, and spices, and horses, and mules, every year.E tutti gli portavano ogni anno dei doni, de' vasi d'argento, e d'oro, delle vesti, e degli strumenti da guerra, e aromi, e cavalli, e muli.And euerie one presented him giftes, vessel of siluer and gold, garmentes and instrumentes for warre, spices also, and horses and mules euerie yeare.Et singuli deferebant ei munera, vasa argentea et aurea, vestes et arma bellica, aromata quoque, et equos et mulos per annos singulos.
26And Solomon gathered together chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he bestowed them in fenced cities, and with the king in Jerusalem.E Salomone radunò cocchi, e soldati a cavallo, ed ebbe mille quattrocento cocchi, e dodici mila uomini a cavallo, e li distribuì nelle città fortificate, e in Gerusalemme presso al re.And Salomon gathered together the chariotes and horsemen, and there amounted to him a thousand foure hundred chariotes, and twelue thousand horsemen: and he disposed them in fensed cities, and with the king in Ierusalem.Congregavitque Salomon currus et equites, et facti sunt ei mille quadringenti currus, et duodecim millia equitum: et disposuit eos per civitates munitas, et cum rege in Jerusalem. 27And he made silver to be as plentiful in Jerusalem as stones: and cedars to be as common as sycamores which grow in the plains.E fece sì che l'argento abbondava in Gerusalemme come le pietre; e il legname di cedro rendette tanto comune, quanto i sicomori, che nascon nelle pianure.And he made that there was as great abundance of siluer In Ierusalem, as of stones: and of ceder trees he caused such a multitude, as if it were sycomore trees, which grow in the playnes.Fecitque ut tanta esset abundantia argenti in Jerusalem, quanta et lapidum: et cedrorum præbuit multitudinem quasi sycomoros quæ nascuntur in campestribus. 28And horses were brought for Solomon out of Egypt, and Coa: for the king’s merchants bought them out of Coa, and brought them at a set price.E i cavalli venivano a Salomone dall'Egitto, e da Coa. Imperocché quelli, che li comperavano pel re, li conducevano da Coa pel prezzo fissato.And there were horses brought for Salomon out of Aegypt, and Coa, for the kinges merchantes brought them out of Coa, and brought them at a sette price.Et educebantur equi Salomoni de Ægypto, et de Coa. Negotiatores enim regis emebant de Coa, et statuto pretio perducebant. 29And a chariot of four horses came out of Egypt, for six hundred sicles of silver, and a horse for a hundred and fifty. And after this manner did all the kings of the Hethites, and of Syria, sell horses.Or venivangli quattro cavalli dall'Egitto per secento sicli d'argento, o ogni cavallo per cento cinquanta; e in tal guisa tutti i re Hethei, e della Siria vendevano i lor cavalli.And a chariote of foure horses came out of Aegypt, for sixe hundred sicles of siluer, and one horse for an hundred and fiftie. And after this maner did al the kinges of the Hetheites, and of Syria sel horses.Egrediebatur autem quadriga ex Ægypto sexcentis siclis argenti, et equus centum quinquaginta. Atque in hunc modum cuncti reges Hethæorum et Syriæ equos venundabant.
10:1
Sanctius
Saba is written with sh, to denote a part of Arabia, and with s, when Ethiopia is meant, Psalm 71:10. The former is here designated, (Menochius) being "the ends of the earth, east" of Judea, (Tacitus, Hist. v.) and lying also to the south of that country, Matthew 12:42. This region was famous for gold, etc., and acknowledged the dominion of women: Medis levibusque Sabaeis Imperat hic sexus. (Claud. Eutrop. i.) Grotius follows the opinion of Josephus ([Antiquities?] 8:6.) and Origen, (hom. 2. in Canticle of Canticles.) who place the seat of this queen's empire at Meroe. The Abyssinians also pretend that their kings are descendants of Solomon, by the queen of Saba; and that Azarias, the son of Sadoc, stole the tables of the law, when he brought back his pupil from Jerusalem. (Sanctius)
Calmet
This shews their vanity and ignorance. (Calmet)
Worthington
Still many suppose that this queen came from their country. (Worthington, etc.)
Haydock
Lord, who had raised Solomon to so great splendour, while, on the other hand, the king endeavoured to enhance his glory. (Haydock)
Haydock
If we place the stop after Solomon, we may say that the queen was moved by divine grace, and attracted, like the Gabaonites, (Josue 9:9.) to embrace the true religion; (Calmet) though she seems to have professed it already, as many others did among the Gentiles. (Haydock)
St. Paulin
The Fathers look upon her as a figure of the Christian Church. (St. Hilary, Psalm cxxi.; St. Irenaeus 4:45., etc.) Barbara natione, non animo. (St. Paulin, ep. 1.)
Menochius
Questions. Thus the ancients tried each others skill, Judges 14:12. See 3 Kings 4:30. The questions might regard natural history or religion. (Menochius)
10:4
Menochius
House, the palace, or rather the temple, (Calmet) or both. (Menochius)
Calmet
Dion (37) and Tacitus extol the grandeur of the temple, which Titus destroyed. What would they have said of that built by Solomon? (Calmet)
10:5
Haydock
In her. She fainted away in rapture and astonishment. (Haydock)
Worthington
Thus the church of the Gentiles is taught, by the gospel, to lay aside the spirit of pride, etc. (Worthington)
10:9
Calmet
Justice. Kings are given by God, either in his mercy or in his anger. (Calmet)
Menochius
They are not appointed for themselves alone. (Menochius)
Worthington
This queen was moved to take so long a journey, to hear and to see Solomon, as a figure of the many potentates who should embrace the Christian faith. (Worthington)
10:11
Homer
Thyine. Pliny ([Natural History?] 3:16.) mentions a species of tall and incorruptible trees, called thya. The wood was odoriferous, and very costly. Citri et mensarum insania, quas feminae viris contra margaritas regerunt. (B. xiii., and 15:16.) Calypso burnt it, to perfume her whole island. (Homer)
Haydock
It was used as a sort of incense in sacrifices, and thence received its name. (Haydock)
Calmet
Septuagint translate, "plained;" and elsewhere, pine-trees, which is adopted by St. Jerome, 2 Paralipomenon 2:8. (Calmet)
Haydock
Hebrew reads almuggim in one place, and algumin in the other, the letters being transposed; "for I suppose, says Kennicott, it will hardly be said that these trees were both almug and algum." (Haydock)
Huet
One word might be the Ethiopian pronunciation. (Huet)
Du Hamel
Yet Kimchi observes, that such transpositions of letters are very common among the Hebrews. (Du Hamel)
Calmet
Solomon had desired Hiram to send him some algum, or "gum bearing" wood: but as there was not sufficient, or so fine, in Libanus as in Ophir, or in foreign parts, he procured more from those countries. The wood might probably resemble that of settim, or of black acacia, (Exodus 25:5.) whence the gum of Arabia is extracted. Acanthos, in Thebais, was celebrated for its fine thorn-trees, and for its gum. (Strabo xvii.) (Calmet)
Pliny
It is placed near Memphis. (Pliny, [Natural History?] iv 10.)
Tirinus
The Rabbins commonly understand the Hebrew to mean, "coral," which is not fit for instruments, much less for architecture. Others translate ebony, or Brazil wood, but without reason. (Calmet) (Tirinus)
10:12
Haydock
Rails. Hebrew mihsad, "pillars, supporters, or banisters." (Haydock)
Calmet
Most interpreters suppose the rails were on each side of the road, leading from the palace to the temple. (Calmet)
Paralipomenon stairs.
Haydock
Citterns, or harps and lyres. (Haydock)
Hebrew, "kinnoroth and nebalim."
10:14
Haydock
Gold. His stated revenue was, 4,646,350l. sterling. (Haydock)
10:15
Menochius
Merchants: wholesale. (Menochius)
Arabia, the desert, which was peopled by various nations. Arab means, "a mixture, or assemblage," as well as "the night, and a fruitless country." Septuagint seem to have read abor, "all the kings of the other side" the Euphrates, who were also called Arabs. See 3 Kings 4:24.
Country around Judea, comprising the Phylarchs of Arabia, (Genesis 17:20.) and the Philistine Satraps.
10:16
Calmet
Shields. Hebrew tsinnu is rather indeterminate, denoting something sharp or pointed; "a dart," etc. (Calmet)
Menochius
Paralipomenon spears. Some of the shields were made with a point, projecting from the middle, (Haydock) with which the enemy might be wounded. (Menochius)
These arms were used when the king went to the temple, and were reposited in the arsenal, at his return, 3 Kings 14:28.
10:17
Calmet
Targets, smaller than the former, and resembling a crescent. Ducit Amazonidum lunatis agmina peltis. (Virgil, Aeneid i.) (Calmet)
Paralipomenon reads, shields.
Fine. Septuagint, "ductile." Hebrew sséut, "beaten, refined," etc.
Menochius
Hundred is omitted in Hebrew and Septuagint, (Haydock) but is found in 2 Paralipomenon (9:16.) where we read 300 of gold, in like manner as 600 of gold in the preceding verse, without specifying the particular weight in either. These targets or shields, seem to have been heavier than the former, and designed only for ornament, being placed in the great hall, as they weighed each 375 Roman pounds, or 18,000 sicles; (Calmet) unless minae, pound, be here put for sicle; as Josephus ([Antiquities?] 2:3.) says that sons of Jacob sold their brother for twenty pieces of silver, Genesis 37:28. (Menochius)
Haydock
Salien thinks that 200 shields were each worth 600 sicles, and these 300 targets weighed each 300 sicles of gold. (Haydock)
10:18
Haydock
Ivory. Hebrew, "of the tooth" (or horn) of elephants: people do not agree of which the ivory is formed. See Pliny ([Natural History?] 8:3.) for the former sentiment, and for the latter, Varro vi. Ezechiel (xxvii. 15.) seems to unite both sentiments, calling it, "horns of the tooth." (Haydock)
Ivory may, in effect, be wrought like horn.
Calmet
Finest. Hebrew, "gold of Uphas." This was the country whence it was brought; (Jeremias 10:9.) probably Colchis, where the river Phasis, or Phison, flows, Genesis 2:11. (Calmet)
Du Hamel
The Chaldean calls Uphas, (in Jeremias) Ophir; and Huet supposes that Paz and Parvaim designate the same place, 3 Kings 9:28., and Job 28:17. (Du Hamel)
Calmet
In Paralipomenon, we only read, pure gold, which would suffer the ivory to appear in some places. (Calmet)
10:19
Behind, like an alcove, (Haydock) placed in the porch of the palace, 3 Kings 7:8.
Haydock
Hands, for the elbows to rest on. In Paralipomenon, St. Jerome translates, "little" arms. The feet might also be made in this shape. Josephus ([Antiquities?] 8:5.) represents them as forming the seat: (Calmet) and the Septuagint place them on each side: "the fore-parts of oxen, projecting from the back of the throne, and hands on the throne, on each side of the seat." In Paralipomenon also, we find a foot-stool of gold. (Haydock)
10:21
Haydock
No silver vessels, (Calmet) though there was a great abundance of that metal, ver. 27. It was not deemed worthy to be admitted at the king's table. (Haydock)
10:22
Menochius
To Tharsis. This word in Hebrew signifies, "the sea," Isaias 2:16., and 23:10. (Menochius)
Calmet
But when it signifies some particular place, (Haydock) it probably refers to Tarsus of Cilicia, which was once the most famous mart on the Mediterranean, though not perhaps in the days of Solomon, but after it had been embellished by the Assyrian kings. "Ships of Tharsis," often denote such as were fit for a long voyage; and of this description were the fleets of Solomon and of Hiram, which sailed from Asiongaber to Ophir, and touched at various ports, where they procured what they wanted. (Calmet)
Haydock
Hebrew, "the king had at sea a navy of Tharsis....once in three years: the navy of Tharsis came, bringing gold," etc. (Haydock)
Bochart
Teeth. Hebrew Shenhabim. The latter word is commonly rendered elephants, k being lost at the beginning. (Bochart)
Pliny
Syriac and Arabic intimate, that the elephants were brought alive. Perhaps n may be dropped after b; so that we should read, ebnim, as [in] Ezechiel 27:15., and translate ivory and ebony; the one being remarkable for its white, and the other for is black colour. Both might be procured on the coasts of Ethiopia, by which the fleet passed. The Persians, and Sesostris, required the people of the country to pay both for tribute. (Pliny, [Natural History?] 12:14.; Diodorus i.)
Solin
Apes. Hebrew Kophim. Greek, Kepos. There was a peculiar species in Ethiopia, which the Egyptians adored at Babylon, near Memphis, and was exhibited by Julius Caesar, in the public shews. (Solin.; Bochart)
Calmet
Peacocks is not expressed in the Septuagint. (Calmet)
Calmet
The Roman edition, instead of elephants, etc., inserts, "stones" etc., intended for the various edifices and towns, which Solomon fortified, to keep under the nations of Chanaan, whom he forced to labour, etc. But the Alexandrian copy has, taonon, "peacocks," as thuciim is rendered (Haydock) by the Chaldean, Syriac, etc. (Calmet)
Du Hamel
Huet observes, that these birds were scarcely known in the time of Alexander, and would therefore understand , psittacos, "parrots." (Du Hamel)
Diodorus ii
But peacocks were called, "birds of Media," as they were very common in that country, (Calmet) and about Babylon. (Diodorus ii.)
Haydock
The fleet of Solomon might advance as far as the confines of Media. Josephus adds, that it brought home Ethiopian slaves, who were in high esteem in a country where eunuchs were employed to guard the women, (Calmet) as there would be less danger of too great familiarity. (Haydock)
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The earth; or, the kings of, etc., Paralipomenon.
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Menochius
Hunderd chariots. Paralipomenon, forty thousand horses, in the stables, and 12,000 chariots and horsemen; though the chariots may be referred to the former number, conformably to the Hebrew, and to 3 Kings 4:26. (Menochius)
Menochius
Many of the horses were not employed in the chariots, (Salien) which were 1400 in number, 2 Paralipomenon 1:14. (Menochius)
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Calmet
Sycamores, (Hebrew shikmim) which were formerly very common in Palestine, as they are still about Cairo, in Egypt. The fruit resembles figs, as the leaves do the mulberry tree; whence the name is a compound of sukon, "a fig," and moria, "a mulberry;" though some would prefer moros, "a fool," to denote that the fruit is "insipid." It is however sweeter than wild figs, and proceeds from the trunk of the tree. (Calmet)
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Egypt was once very famous for horses, and the breed is much admired by travellers. The Turks will not suffer strangers to have them. The canals made by Sesostris and other kings, caused their numbers to be diminished. (Herodotus 2:108.)
Yet there were many used in the time of Ezechias, 4 Kings 18:24.
Tirinus
And Coa. Some take this to be the name of some unknown place, (Du Hamel) or of a town in Arabia Felix, (Ptol. 6:17.) or "of a fair." (Tirinus)
Calmet
Hebrew, "and from Michoe," which was the ancient name of Troglodytis, near Egypt. (Pliny, [Natural History?] 6:29.) (Calmet)
Pliny
Protestants, "and linen yarn; the king's merchants received the linen yarn at the price." Mokue signifies "a thread;" (Haydock) and the linen cloth of Egypt was in high estimation, Isaias 19:9., and Ezechiel 27:7. (Pliny, [Natural History?] 19:1.)
Jarchi and others understand, "a string" of horses, tied together by the tails. But Bochart translates, "They brought horses for Solomon out of Egypt; and, as for the tribute, the custom-house officers of the king received it, at a certain rate," agreed upon between Solomon and the king of Egypt.
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Fifty, upon an average.
Calmet
Hethites: some had retired, and built Lusa; (Judges 1:26.) others dwelt beyond Libanus, 4 Kings 7:4. These kings sold horses to Solomon; or, according to the Hebrew, the Jews had the traffic of horses in their own hands. (Calmet)
Haydock
Protestants, "and so for all the kings....did they bring them out by their means." Septuagint, "thus to all the kings....of Syria, on the sea-shore, they came out." (Haydock)
Calmet
The merchants sold horses to these kings, at 150 sicles a piece. (Calmet)
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Part of Arabia is called Saba, nere to Iurie. but this Saba is beyond Arabia, as S. Hierom testifieth in Esaiae. 60 li. 17 it semeth to be in Aethiopia, for our Sauiour saith Mat. 12. The quene of the South came frō the endes of the earth, to heare the vvisdom of Salomon.
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As this quene had no spirite, when she saw Salomons wisdom, so the Church gathered of gentiles knowing Christs grace, & finding the masters of Euangelical doctrin, casting away the spirite of pride, and laying of al hautinesse of mind, lerned to distrust in her self, and to trust in the great mercie of her king. S. Greg in Psal 7. pa••ten. to 2.
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A wonderful thing, that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake, and to see his gouernment. but it was Gods inspiration, to signifie by this figure, that the Church of Christ should be gathered of the Gentiles in al nations. Kiges, Quenes & no• potent Princes also submitting themselues to Christ. Isaae. c. 49.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.27.1
… and all kings of the earth sought an interview with him ( quærebant faciem ejus ) that they might hear the wisdom which God had conferred upon him. The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him:
Origen † AD 254 Origen Against Celsus 3.45
… And she said to the king, The report is true which I heard in mine own land regarding thee and thy wisdom; and I believed not them who told me, until I had come, and mine eyes have seen it. And, lo, they did not tell me the half. Thou hast added wisdom and possessions above all the report which I heard.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: The Pearl. Seven Hymns on the Faith 3.3
3. The Queen of Sheba was a sheep that had come into the place of wolves; the lamp of truth did Solomon give her, who also married her when he fell away. She was enlightened and went away, but they were dark as their manner was.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and prove that you really hate sin by making a shew of it openly, and triumphing over it as worthy of contempt. Do not reject the medicine of exorcism, nor refuse it because of its length. This too is a touchstone of your right disposition for grace. What labour have you to do compared with that of the Queen of Ethiopia,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.pref.1
1. The Queen of the South, as we read in the Book of the Kings, came to hear the wisdom of Solomon.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.10
… Nay, even the queen of Sheba came to him and tried him with questions. She came and spoke of all the things that were in her heart, and heard all the wisdom of Solomon, nor did any word escape her.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.10
… and behold the half was not told me. Thou hast added good things over and above all that I heard in mine own land. Blessed are thy women and blessed thy servants, which stand before thee, and that hear all thy prudence.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 4
What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them, as Elisha knew not concerning the woman ( 2 Kings iv. 27 .); as Elijah said to God, “I only am left, and they seek my life.” Wherefore he heard from God, “I have left me seven thousand men.” (
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St Hippolytus † AD 235 On Proverbs 1
The “cemphus” is a kind of wild sea-bird, which has so immoderate an impulse to sexual enjoyment, that its eyes seem to fill with blood in coition; and it often blindly falls into snares, or into the hands of men.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.3
… For commonly in the school of adversity the heart is subdued under discipline, while, on sudden attainment of supreme rule, it is forthwith changed and becomes elated through familiarity with glory. Thus Saul, who had before fled in consideration of his unworthiness, no sooner had assumed the government of the kingdom than he was puffed up (
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1. AND THE QUEEN OF SHEBA, HAVING HEARD OF THE FAME OF SOLOMON IN THE NAME OF THE LORD (that is, having heard of the fame of the wonderful wisdom of Solomon given to him by God, and of his stupendous buildings and works which he made "in the name," that is by the power and virtue "of the Lord:" for "in the name of the Lord" is to be referred to fame, not to came, as is evident from the Hebrew) CAME TO TEMPT HIM WITH HARD QUESTIONS, so that by obscure and intricate riddles she might test his wisdom. You will ask, whose was she, and from what region did this queen come? Note: From St. Jerome in the Tradition on Genesis, there is a twofold Sheba, one is a city of Arabia Felix, and then it is written with the letter shin, whence its inhabitants were called Sabeans (according to that: India sends forth ivory, the soft frankincense of the Sabeans), from Sheba the son of Raamah its founder, Genesis x, 7. The other Sheba is in Ethiopia, which is written with the letter samech, or an equivalent sin, founded and named from Sheba the son of Cush, Genesis x, 7, from whom the Abyssinians appear to have sprung, whose king is the Prester John. This was the metropolis of Ethiopia, and afterwards was called Meroe by Cambyses after the name of his sister, as Josephus testifies, lib. II Antiquities cap. x, and Strabo, lib. XVI and XVII. Mention is made of both, Psalm LXXI, 10: "The kings of the Arabians and of Sheba shall bring gifts." For in Hebrew it is kings of Sheba (that is of Arabia) and of Seba (that is of Ethiopia) shall offer gifts. Now some think that this queen came from Sheba, which is in Arabia Felix: for this abounds in frankincense and aromatics; and because "Sheba" here is written with shin. Thus think Cajetan, the Eugubine, Pererius, Gagneius, Baronius, Suarez and others whom Pineda cites and follows, lib. V On the Affairs of Solomon, cap. xiv, num. 5 and 6. But others commonly think that this queen came from Sheba, which is in Ethiopia. They prove this first, because this queen came from the ends of the earth, as Christ says Matthew XII, 42. Therefore she did not come from Arabia; for this is near to Judea; but from Ethiopia which is very far distant from it. Second, because Ethiopia abounds in gold more than Arabia, and exports scarcely anything else but gold for trade, as Genebrardus says in Psalm LXXI. It is likewise productive of frankincense and aromatics. Third, because in Ethiopia women are accustomed to rule, whence its queens were called by the common name Candaces, as is evident from Acts cap. viii, and from Pliny, lib. VI, cap. xxix. Fourth, because there is among the Ethiopians, or Abyssinians, a continuous and constant tradition concerning her, of which more presently. Again, because this queen is called by Christ "the queen of the South." But Ethiopia is to the south of Judea, whereas Arabia is rather to the east of it. Moreover, when she is called "the queen of the South," she seems to have reigned very widely through the whole southern region as it were, such as vast Ethiopia is, not small Arabia. Fifth, because from this queen the Ethiopians received circumcision from Solomon, and knowledge of Holy Scripture and the worship of the true God of Israel; whence the Eunuch of Candace the queen of the Ethiopians, coming in a chariot to Jerusalem to worship God, was reading the prophet Isaiah, when Philip came to him and instructed him in the faith of Christ, Acts viii. For he was the first of the Gentiles to become a Christian, and propagated the faith of Christ in Ethiopia. Whence the Psalmist sang of him: "Ethiopia shall stretch out her hands to God," Psalm LXVII, 32. And this queen was a type of this matter: for just as she herself first came from a distant region to Solomon to hear his wisdom: so also Ethiopia first came to the faith and worship of Christ. Thus think on this passage Josephus, Rabanus, Abulensis, Hugh, Dionysius, likewise Maldonatus, Toletus, Jansenius, Barradius, Francis Lucas in Matthew XII, St. Jerome in Isaiah XLIII, Origen, hom. 2 in the Canticles, St. Augustine, serm. 452 On the Seasons, says, "to have come from the parts of Ethiopia," Gregory of Nazianzus, oration 40, calling her "the queen of the Ethiopians," Gregory of Nyssa, hom. 7 in the Canticles, calling her "Ethiopian, and saying that she crossed over the great space that lay between, so that she might come to Solomon (1)." You will say: Sheba here is written with shin; therefore it denotes her who is in Arabia. I answer: The Rabbis wrongly placed the point on the right horn here, and thus made shin, when it should have been placed on the left, and read sin. Furthermore, this queen is called by Josephus Nicaule, by the Rabbis in the book Juchasin, Nicolaa, by Damian Goes in the Legation of Ethiopia, Maqueda. Josephus adds that from this queen the root of opobalsam was first brought into Judea, which however does not seem probable, as will be said elsewhere. Glycas adds that she was a Sibyl, and that she proposed a riddle concerning the distinguishing of the faces of boys and girls. Some fabulously relate that this queen foretold that one who would be wiser than Solomon would be hanged in the Cedron. See Gretser, lib. I On the Cross, cap. IV. The cause of her coming was that she might hear and learn the wisdom of Solomon, as Christ says in Matthew XII, 42. Hence St. Bernard, writing wisely to the queen of Jerusalem, epistle 189, proposes to her this queen as one to be imitated: "The Queen of the South," he says, "came to hear the wisdom of Solomon, that she might learn from the king and thus rule: otherwise you do not rule well, if you are not ruled well." Whence Cassiodorus, book X, last epistle, compares Amalesventha (that is, the daughter of heaven), queen of the Goths, distinguished in wisdom and piety, with the queen of Sheba. Allegorically, just as the queen of Sheba came from Ethiopia to Solomon, that she might learn wisdom from him: so the Church from the Gentiles came to Christ, that she might draw the knowledge of salvation. Thus Eucherius, Angelomus, Bede and St. Bernard, sermon 22 in the Canticles, St. Ambrose, book II of the Offices, chapter x, St. Gregory in Psalm vii of penance, verse 7, Prosper, book II On Predestination, chapter xxvii. Christ himself hints at the same thing, saying in Matthew XII: "The Queen of the South shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold a greater than Solomon here." See especially Eucherius, book III on the books of Kings, near the end. Indeed the Hebrews in Berescit rabba, that is in the Great Genesis, on that chapter xxv, verse 6: "He sent them away to the east country," think that this queen came to Solomon, because from the fame of such great wisdom and virtues of the same, she would suspect him to be the Messiah or Christ, and this is signified in the name of God came, etc. Thus Galatinus reports, book VIII, chapter III.
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5. SHE HAD NO MORE SPIRIT, that is, she was rapt outside herself with admiration and astonishment, as Vatablus says. Allegorically St. Gregory in Psalm vii of penance 7, understanding by this queen the Church: "The Church of the elect," he says, "gathered from the Gentiles, having known the grace of Christ and the discoveries of evangelical doctrine, casting off the spirit of pride, and laying aside all haughtiness of exaltation, learned to distrust herself, and to hope greatly in the mercy of her king."
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8. BLESSED ARE THY MEN, AND BLESSED ARE THY SERVANTS, WHO STAND BEFORE THEE ALWAYS, AND HEAR THY WISDOM. This is more truly in Christ, the antitype of Solomon, as Luke himself teaches in x, 31. Anagogically, this will be most true in heaven, where "we shall see God of gods in Sion, and shall have no more spirit" from admiration of the glory, "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man." Thus Angelomus. "And truly," says Eucherius, "that which God prepares for those who love him, is not comprehended by faith, is not attained by hope, is not grasped by charity, it surpasses desires and vows; it can be acquired, it cannot be estimated. Man will see his merits grow with unsuspected abundance of recompense; he will have from the perception of fruit, he will not have from satiety disgust."
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11. SHE BROUGHT FROM OPHIR WOOD OF THYINE. In Hebrew almugim, or algumim, concerning which I have spoken in Apocalypse xviii, 12. The Chaldean translates it, wood of corals, which under the waters have the appearance of wood like shrubs, but when brought into the air, harden into stone. Vatablus translates it, Brazil wood; others, ebony; the Septuagint translates it πεληκητά, that is, hewn. Angelomus says, Thyine woods are incorruptible, and thorny in the likeness of white thorn. Our version and the Septuagint translate it pine, in II Paralipomenon II, 8. Here our version translates it thyine, because these unknown woods which in Hebrew are called almugim, were similar to woods from thuja, a tree concerning which Pliny writes thus, book III, 16: "Theophrastus, who first wrote from the time of Alexander the Great, concerning things which happened around the four hundred and fortieth year of the city of Rome, already paid great honor to this tree, relating from it the remembered ceilings of ancient temples." He means transverse beams, such as also the supports of the house of the Lord are explained; from which it is very clear that the tree was very tall. And he adds: "and a certain immortality of the material in beams against all vices incorrupt. In root nothing more curled, nor from elsewhere more precious works." Thus Pliny from Theophrastus, whence you may rightly gather that musical instruments were made from this tree. Theophrastus himself says that this tree is born in Egypt around the temple of Ammon, and in the region of Cyrenaica, similar to cypress in branches and leaves, and trunk, and fruit, and especially like the wild cypress. Thus Theophrastus, book V, chapter v. Furthermore in II Paralipomenon II, 8, are added by our version and the Septuagint, arceutine woods, that is, juniper woods; the moderns, fir woods: for beros is fir: because Hebrew names are suited to many things, and many things signify.
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12. AND THE KING MADE OF THE THYINE WOODS SUPPORTS OF THE HOUSE OF THE LORD. By "supports" understand beams. It is added in II Paralipomenon IX, 11, that from the same thyine woods Solomon made steps in the house of the Lord.
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13. WHICH WAS RETURNED. After she had examined all the deeds and words of Solomon, and therefore remained with him for many months, or a year, as some wish, conducting herself familiarly and frequently with him in conversation, indeed as many relate, conceiving a son from him. For it is so undoubted among the Ethiopians that their Emperors derive their origin from Solomon and the Queen of Sheba, that the matter is without controversy among them, and all their books are found full of it. And for this reason their Emperors are called Israelites, and they glory in this name. And lest at some time the kingdom might pass to others by inheritance, the sons of the Emperors are accustomed to be kept on the mountain Guixen-Amba, so that if the male line fails which should succeed the reigning Emperor, they might be able to receive an Emperor from there. Moreover, the history of the Queen of Sheba, and in what manner she conceived offspring from Solomon, the most ancient books which are kept in the church of Agsum relate thus. A certain merchant named Tamarin, returning from Jerusalem, had told the Queen of Sheba what he had seen and heard of the glory and wisdom of Solomon: and she was so inflamed with desire to see the king, that she immediately began to prepare for the journey, and finally, leaving her country and kingdom, she set out for Jerusalem with a great retinue of her nobles and attended with truly royal pomp, so much so that even in Jerusalem itself she was a cause of admiration. There she was received most magnificently by Solomon, and after seven months, now instructed in the worship of the one true God, and in all those things which she desired to know, when she prepared to return to her country and kingdom, she was invited by Solomon to a most sumptuous dinner in his palace and spent the night there, and conceived offspring from Solomon, which she afterwards brought forth into the light after nine months and five days had passed, when she was already entering the borders of her kingdom. The son born from her has many names in the books which are kept in the church of Agsum, namely Bailnelehequem, Etraclehaquem, Ebnehaquem, Menilehec, which last name is heard more frequently in common use among the Ethiopians. And the same is worth in the ancient language and is likened to it: the remaining names are worth the same as, son of the wise one. When he grew up, he frequently asked his mother about his father, and finally when he was twenty-two years old, having learned the matter, he obtained from her by prayers the faculty of going to Solomon, and being led by that merchant Tamarin, he arrived at Jerusalem with a great retinue and apparatus, and there being received by his father, he was recognized to be his son. When he wished to return to his mother, Solomon commanded him to be duly inaugurated as king of Ethiopia with the customary insignia, and therefore being introduced into the temple by Sadoc and Joas the priests, he was anointed by the hand of Solomon's own son the prince, and was called David after his grandfather's name, and with the whole people acclaiming: Long live the king, he was led through the city carried on a royal mule. After this he departed to his mother, laden with gifts received from his father, and he took with him the son of the priest Sadoc, named Zacharias: he introduced into his house all those offices which were in use in the house of Solomon, some of which those Emperors still retain. The Ethiopians feign that with the aforesaid Zacharias he also carried away the very Ark of the Lord, which they themselves call Sion; unless you say that another ark similar to that Mosaic and Solomonic was made and given to him. He was received by his mother and was elevated to king, and from this a custom was introduced of creating the sons of the king as king, whereas before it was customary that only virgins, who always remained unmarried, should be created queens, such as after Christ was Candaces the queen, Acts, chapter VIII, verse 27. All these things Father Emmanuel Paz of our Society relates, who lived many years in Ethiopia, and recently converted its Emperor to the orthodox faith, in the history of Ethiopia, which he wrote diligently and exactly, and he also adds that the Queen of Sheba was born in the kingdom of Tigri, which is the principal one in Abyssinia, and that she was called the queen of the South. I had this history written by his hand in Rome from the R. P. Assistant of Portugal. The same things are handed down by the historians of Ethiopian affairs, such as Damianus Goes, Victorius, Francis Alvarez, Barrius, Abraham Ortelius, and Genebrardus in the Chronology at the year of the world 3150, and Maluentia On Antichrist, book V, chapter xiii; although Thomas Bozius, book XXI On the Signs of the Church, chapter 1, and Pineda, book V On the Affairs of Solomon, chapter xiv, number 46, may judge those things to be fabulous. It is possible that the Ethiopians may have added many fabulous things to this history, but nevertheless it is hard to deny the thing itself, namely that the Abyssinian Emperors are descended from Solomon and the Queen of Sheba, a tradition received and certain among the Ethiopians through the continuous transmission of so many centuries, as the Abyssinian orthodox priests assured me at Rome; especially since Solomon had three hundred concubines and seven hundred wives, and if this one Queen of Sheba be inserted or added to them, what harm would it be: for he could have taken her as a wife like the others, so that through her and through her and his descendants he might introduce and establish the faith and worship of the one true God among the Ethiopians; for through a spurious son this could not be done rightly and effectively. It favors this that the Emperor of Abyssinia has for his coat of arms "a lion standing and holding in his hand an upright cross:"; for the lion was the coat of arms of David and the tribe of Judah, Genesis xlix, 9; the cross is the coat of arms of Christ and Christians. Finally, Preto-Janes, or the Abyssinian Emperor, usurps for himself these titles, which Ortelius recounts from the ancient monuments of the Ethiopians in his Theatre, table 68, and they are these: David supreme of my kingdoms uniquely beloved of God, Pillar of faith, sprung from the stock of Judah, Son of David, son of Solomon, son of the pillar of Sion. Son from the seed of Jacob, great son of Mary, Son of Nahu according to the flesh, Son of the holy Peter and Paul according to grace, Emperor of upper and greater Ethiopia, And of the most ample jurisdictions and lands; King of Goa, Caffates, Fatigar, Angota, Baru, Baliguanza, Adea, Vangua, Gojam, Where the sources of the Nile are, Amhara, Beguemder, Ambea, Vagunci, Tigremahon, Saba the country of the Queen of Sheba, Barnagassi, and lord as far as Nubia, Which extends into Egypt. Finally, from Solomon through the Queen of Sheba the Abyssinians received circumcision and other Jewish rites, which they still use together with Baptism. The time favors this: for the Queen of Sheba came to Solomon in the 24th year of his reign, as is evident from verse 10; when Solomon, already inclined toward women, was multiplying wives for himself, and saw this queen endowed with so many gifts of nature converted to Judaism, he would wish to be joined to her in marriage, so that from it he might conceive offspring honored, wise and faithful: just as Justin writes of that Thalestris, Queen of the Amazons, book XII, that she met Alexander with three hundred thousand women, having completed a journey of twenty-five days through most hostile peoples, seeking to conceive children from the king: after thirty days therefore she departed with a full womb.
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14. NOW THE WEIGHT OF GOLD THAT WAS BROUGHT TO SOLOMON (from Ophir, Tharsis and elsewhere, not from the tributes, for these are mentioned next) EVERY YEAR WAS SIX HUNDRED AND SIXTY-SIX TALENTS OF GOLD, which make eight million French gold crowns, except eight thousand of the same: now eight million French crowns make 24 million Flemish or Belgian florins; for one French crown is worth three Brabantine or Flemish florins: although indeed at first only 420 talents were brought to Solomon from Ophir, as was said at chapter ix, 28, nevertheless as care gradually increased and the number of miners, more were brought. Indeed Vilalpandus, volume II, book V, chapter xlvi, and Pineda, book IV, chapter vi, at the end, think that for the immense expenses of the construction of the temple, palaces and cities Solomon sent out three fleets, each of which would return every third year when the voyage was completed; yet each year one would return, and the first fleet indeed brought four hundred and twenty talents of gold, the second four hundred and fifty, the third, with increasing industry of men and multitude of miners, and also greed for gold, brought six hundred and more talents, as is said here, for mention is made of 450 talents of the second fleet at II Paralipomenon viii, 18, just as 420 talents are assigned to the first fleet at III Kings ix, 28. Anastasius of Sinai favors this, book X of the Hexaemeron, saying that Solomon's fleet returned every year from Tharsis.
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15. EXCEPT THAT WHICH THE MEN WHO WERE OVER THE TRIBUTES BROUGHT. The Septuagint: apart from the tributes of subjects and merchants who traded. From this it is clear that the tributes and revenues of Solomon are excluded from the six hundred and sixty-six talents already mentioned; and therefore those were brought to him from Ophir and Tarshish, etc. Thus Salianus. Moreover, these tributes were so great that on account of them the people rebelled against Rehoboam, as we shall hear in chapter xii. AND MERCHANTS, whom Solomon sent to buy and obtain gold, or who paid to Solomon a portion of the gold they had obtained as tribute. AND THOSE SELLING WARES (thus it should be read with the Romans, not shields, as Lyran, Abulensis, Hugo and others read) who, namely, not only sold old things, but also new things in small quantities by the ell and by weight, whom the French call les merciers, that is, merchants, who retail whatever goods. In Hebrew it is, from the trade of spice merchants, as if to say Solomon collected tribute even from the smallest wares and petty traders, such as spice merchants are. For, as the Emperor Vespasian used to say: "Profit from any thing, however sordid, smells well," because "the odor of profit is sweet." AND ALL THE KINGS OF ARABIA AND THE DUKES OF THE LAND, that is, "the satraps of the lands," as it is said in II Paralipomenon ix, 14. Namely, the princes and prefects of the lands neighboring Judaea. From all these things it is clear how great and how immense were the riches of Solomon; for God seemed to heap gold and silver into his bosom from every direction: and he himself by his wisdom devised a thousand ways of gathering it. See Pineada, lib. IV On Solomon, cap. xix, and Vilalpandus, tom. II, lib. V, cap. xxiv through cap. xliv, where he teaches that Solomon's riches were greater than those of the Emperors of the Assyrians, Babylonians, Medes, Greeks, Romans and all others. These gifts the kings offered to Solomon on account of his divine wisdom and virtue, wishing to be instructed and directed by him, indeed they offered themselves and their kingdoms to Solomon to be ruled, says Severus Sulpitius; and this is sufficiently hinted at in verse 23. Solomon here was a type of Christ, of whom David sang, Psalm LXXI, 9: "Before him the Ethiopians shall fall down." And: "The kings of Tarshish and the islands shall offer presents; the kings of Arabia and Saba shall bring gifts. And all kings of the earth shall adore him, all nations shall serve him."
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16. KING SOLOMON ALSO MADE TWO HUNDRED SHIELDS, II Paralipomenon cap. ix, verse 15, for shields are put "spears," but spears are called shields pointed like spears; thus also they are one kind of shield with a boss and point, and they are as effective for protecting the body as for piercing the enemy. Vilalpandus shows the same thing, page 527, from Polybius who says, "by the boss the more violent blows of enemies can be turned aside," and from Suetonius, who in Julius Caesar, cap. LXVIII, says by the same "the enemy can be driven back," indeed "struck down," as Livy says, lib. X. And this is signified in Hebrew by tsinna from the root tsanan, that is, to sharpen and to be sharp. Whence our translator renders tsinna, now as shield, now as spear, now as breastplate, now as javelin. Thus also the Septuagint. See Pineada, lib. V of Solomon cap. vi, num. 1. HE GAVE SIX HUNDRED SHEKELS OF GOLD IN PLATES FOR ONE SHIELD. A shekel is a half-ounce, six hundred shekels therefore are six hundred half-ounces, which make 25 pounds. Wherefore these shields as well as the peltae were made not so much for waging war (for what soldier would carry a shield of 25 pounds with his arms) as for magnificence and display. Whence Solomon stored them in the house of the forest of Lebanon, as follows.
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17. THREE HUNDRED PELTAE. A shield is a large buckler covering almost the whole man, a pelta is a shorter buckler, having the form of a crescent moon. Whence Virgil, lib. I Aeneid: He leads the Amazonian bands with crescent peltae. THREE HUNDRED MINAS OF GOLD CLOTHED ONE PELTA. A Hebrew mina contains 60 shekels, that is, 30 ounces, namely two and a half pounds; "three hundred minas of gold" therefore make 750 pounds. But because this weight in a pelta seems enormous, hence some understand by mina here a shekel, mention of which was made in the preceding verse, for in this verse the speech in Hebrew is altogether similar: for as there it said each shield was of six hundred gold pieces, namely shekels (for the weight of the shekel among the Hebrews was most customary), so here it says each pelta was of three hundred gold pieces, namely shekels. Thus also Josephus uses mina for shekel, when he says Joseph was sold by his brothers for twenty minas, that is, shekels of silver. Hence the Septuagint and the Chaldeans for three hundred shekels render three minas (whence one might suspect our translator, who usually follows the Septuagint, rendered three, not thirty); moreover the Roman mina as well as the Attic contained 25 shekels, that is, 100 drachmas, namely one hundred gold pieces. For the aureus has the weight of one drachma: wherefore three Attic minas weigh and are worth three hundred gold pieces. Better, as I said, understand by three hundred gold pieces shekels, each of which weighed and was worth four drachmas, that is, four gold pieces.
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18. KING SOLOMON ALSO MADE A GREAT THRONE OF IVORY, AND COVERED IT WITH THE FINEST GOLD, both so that he might sit upon it as a king magnificently, as in a royal seat; and so that he might decide the disputes and cases of his people upon it as a judge (for it is the duty of judges to sit upon thrones), so that to all who desired to see him, hear him, and consult him, he might give ear and answers. Allegorically, Solomon here represented the judicial power given by God to Christ, as he is man, and his glorious throne, upon which he shall sit on the day of judgment, and shall judge "all the tribes of the earth." Thus Rupertus, Eucherius, and Angelomus. Hear Eucherius: "The throne of ivory is the power of eternal judgment shining with the gold of divinity, which the Lord Jesus, being man, received from the Father and bore as a figure, there is no doubt. The six steps of this throne typified every creature visible and invisible, which was made in six days and subjected to Christ the Lord by the Father. But that the throne itself is described as round in its back part is doubtless given to be understood, because the present world, which revolves through the measures of time, is to be judged by the Lord in its extremity. But truly the twelve little lions standing two by two through the six steps signified the power of the holy Apostles, to whom it was said by the Lord: You shall sit upon twelve thrones, judging the twelve tribes of Israel." Symbolically, this throne signifies the Blessed Virgin, from whom the true Solomon, namely the eternal Wisdom of God, assumed flesh, and sat upon her as in his throne, purer than ivory, stronger than lions, and shining with gold through charity for nine months: whence she herself is called and invoked by the Church in the litanies as "the throne of Solomon." Thus Lyra. Here the Blessed Peter Damian had an excellent discourse on this throne of Solomon in the Nativity of the Blessed Virgin, where he elegantly accommodates it to the Virgin and adds: "He made," he says, "a throne, namely the womb of the undefiled Virgin in which that Majesty sat. The Father both approved and knew this sitting of the Son, he himself saying: Thou hast known my sitting down. And: Thy throne, O God, is for ever and ever. And: This throne is as the sun in thy sight. And after a few words: And a voice came out of the throne saying: Praise our God, all ye his saints. And from this throne," he says, "that is from the Virgin, the praise of Angels and men bursts forth, because while he is restored here, he is repaired there, both owe devotion for favors. Do you know what he says who sits upon the throne? Behold, I make all things new. Happy throne, in which sat the Lord who rules over lords, in which and through which not only all things, but also all things are renewed." And after some things: "What is greater than the Virgin Mary, who enclosed the magnitude of the highest divinity within the secret of her womb? Attend, Seraphim, and fly over the dignity of that higher nature, and you will see whatever is greater, less than the Virgin, and only the Creator surpasses this work." See more in the same author, where he applies each part of this throne to the Blessed Virgin.
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19. AND TWO LIONS STOOD. For the lion was the emblem of the tribe of Judah, of David and Solomon, on account of strength and kingdom, Genesis cap. XLIX, vers. 5. Thus also of Christ their antitype, Apocalypse cap. v, vers. 3. See the remarks there. Symbolically, the lion denotes vigilance (for the lion sleeps with open eyes) and strength, which a king and judge ought to have, so that he may turn back and break the forces of the wicked. See Ecclesiasticus cap. vii, vers. 6: "Do not," he says, "seek to be made a judge, unless thou be able to break the strength of iniquities, lest perhaps thou fear the face of the powerful, and lay a stumbling block in thy justice." See the remarks there. Furthermore, there is a new opinion of Pineda, lib. IV On Solomon, cap. xiv, where with many arguments he strives to prove that "Tharsis" is Tartessus, and Baetica Spain, where Hispalis, commonly called Seville, is situated, which once abounded in gold, so that he might claim this glory of the Solomonic fleet for his native land. He therefore thinks that there was only one and the same fleet of Solomon, which, setting out from Asiongaber situated in the Arabian gulf, or the Red Sea, first sailed into the Ocean, and by way of the Cape of Good Hope, having sailed around all the coasts of Africa as far as Gades, came "to Tharsis," that is Tartessus and Spain; returning thence, having retraced the same coasts of Africa, sailed to the East Indies, namely to Taprobane and Sumatra, and thence on the third year finally returned to the port of Asiongaber, from which it had set out. But thus this fleet ought first to have returned from Tharsis to Asiongaber, and there to have unloaded its merchandise purchased in Tharsis and Tartessus, and then to have sailed to Ophir, that is to Sumatra. For why would it have exposed merchandise purchased in Tharsis to the danger of a new and long voyage to India and Sumatra, when it could easily unload them in Asiongaber, which was necessarily to be passed by sailors coming from Tharsis or Tartessus heading to India? Surely this would have been an excessively dangerous, rash, and imprudent voyage, in which so many precious goods were entrusted to a ship and an unfaithful sea, when they could safely be deposited in a nearby port.
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21. There was no silver (namely in the vessels and furnishings of Solomon, because all these were of gold: or rather, "there was no," namely in estimation. Whence explaining this he adds): NOR WAS IT ACCOUNTED OF ANY VALUE, for otherwise in verse 22, he adds that silver as well as gold was brought to Solomon from Tarshish.
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22. BECAUSE THE KING'S FLEET WENT WITH THE FLEET OF HIRAM BY SEA ONCE EVERY THREE YEARS TO TARSHISH, BRINGING THENCE GOLD AND SILVER, AND ELEPHANT TEETH (ivory) AND APES AND PEACOCKS. You may ask whether this fleet of Solomon sailing to Tarshish is the same as the fleet sailing to Ophir, of which verse 11 speaks? Some think it was one and the same: for "Ophir" and "Tarshish" are called the immense sea, the most vast and very distant regions, such as India whether Oriental or Occidental. Thus Josephus Acosta, book III On the New World, chapter xiv, and others. These therefore by "Ophir and Tarshish" understand the Indian sea, and its trading posts to which the fleet of Solomon sailed, setting out from Asiongaber situated in the Red Sea, just as the fleet of Josaphat setting out from the same place sailed "to Tarshish," that is to Eastern India, as is said in II Paralipomenon chapter xx, 36. The same thing Josephus the Hebrew suggests. Others more plainly think there were two fleets: for that one went to Ophir, this one to Tarshish: that one brought from Ophir Ophirite gold and thyine wood; this one from Tarshish gold and silver, ivory, apes and peacocks: that one went to Ophir every year, as is clear from verse 14. This one went to Tarshish once in three years, as is said here: that one set out from Asiongaber situated in the Arabian gulf, this one from Joppa situated at the Mediterranean sea. Wherefore by Tarshish understand here the Mediterranean sea. For Tarshish was the son of Javan, Gen. x, 4, who first after the flood inhabited Cilicia, whose metropolis is Tarsus; from there the neighboring sea, and finally the rest of the Mediterranean sea was called Tarshish: for the Cilicians formerly dominated almost all this sea. Thus Jonas chapter I, verse 3, "he fled to Tarshish," that is to the Mediterranean sea. Thus Ribera there, Salianus and others. This fleet therefore setting out from Tyre, or from Joppa, sailed "to Tarshish," that is to the Mediterranean sea neighboring to it, and various shores, ports and trading posts both of Africa, and of Europe, and of Asia, such as Arabia, Anatolia, Greece, Dalmatia, Gaul, Italy, Spain, Mauritania, Cyprus, Crete, Sicily, Sardinia, the Cyclades, etc., adjacent to this sea it traversed, and whatever anywhere was distinguished and precious, it purchased for Solomon. Wherefore using many stations, it returned home only in the third year, as Josephus says. But if anyone wishes that it proceeded further from the Mediterranean sea into the Ocean, and sailed to Brazil, Peru and Mexico, as the Spanish now do, I shall not object, and I would more readily concede this of this fleet than of the other sailing to Ophir; for this one spent three years in going and returning, but that one in Ophir spent only one year.
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27. AND HE MADE SILVER TO BE IN JERUSALEM AS ABUNDANT AS STONES. It is a hyperbole, as if to say, He made silver to be as abundant as stones are. For otherwise the abundance of stones was greater than that of silver.
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28. FOR THE KING'S MERCHANTS BOUGHT (horses) FROM COA, AND AT A SET PRICE BROUGHT THEM. For "from Coa," in Hebrew it is miccoa, which Our version and the Septuagint take as a proper name of a place, and punctuate and read miccoa, and translate, from Coa, although in the Septuagint it is read corruptly, from Ecue or Thecue. Coa appears to have been a city or region of western Egypt in which there was a most celebrated trade in horses, of which Stephanus Byzantius speaks. Thus Serarius. But the Chaldean, reading with different points micue, translates, a collection of the king's merchants bought a collection at a price. The Chaldean followed by R. David, R. Solomon, R. Joseph, and R. Levi in Pagninus variously explain it; but the sum of all is this, that a multitude of merchants at a set price brought out from Egypt a multitude of either linen, or cloth, or horses, or other things. But we must stand by the translation of St. Jerome and the Septuagint. Some thought Coa to be Coa, which is the seat of the viceroy of the King of Portugal in Eastern India; but this is very far distant from Egypt and Jerusalem. Furthermore, that the dignity and magnificence of a king consists especially in the number and pomp of attendants, horsemen and chariots, Brissonius teaches from Athenaeus, Aelianus, Xenophon and others, book I On the Kingdom of the Persians. Whence Julian the Apostate "when he removed the pomp of the palace, made the empire contemptible," says Socrates, book III History chapter 1, and Cassiodorus, book VI Tripartite History chapter 1, but in this matter, as in all others, moderation must be observed.
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29. AND A CHARIOT CAME OUT OF EGYPT FOR SIX HUNDRED SHEKELS OF SILVER, AND A HORSE FOR ONE HUNDRED AND FIFTY. "Chariot," that is four horses, which draw the chariot or quadriga. For each horse was worth 150 shekels: therefore four horses were worth six hundred shekels; wherefore the chariot itself or quadriga was to be purchased at another price; thus Abulensis. A shekel of silver is a half-ounce, or four drachmas of silver, namely four Roman julii, or four Spanish reales, which make a Brabantine or Belgian florin. Six hundred shekels therefore are six hundred Brabantine florins. AND IN THIS MANNER ALL THE KINGS OF THE HETHITES AND OF SYRIA SOLD HORSES. Our interpreter translated correctly. For the article lamed prefixed, although ordinarily it is the mark of the dative, is nevertheless sometimes the mark of the ablative, and has the same force as a, ex, de. Whence thus you may translate from the Hebrew, and thus from all the kings of the Hethites and Syrians through their hands went out, that is, were sold to Solomon. Furthermore the Septuagint, the Chaldean and the Rabbis, taking lamed as the mark of the dative, translate contrarily: Thus (600 shekels) they brought out from Egypt horses for all the kings of the Hethites and Syrians; see Abulensis, who ably defends the Vulgate version here. Finally, such great abundance of all things, happiness and glory was given by God to Solomon on account of his wisdom and virtue, that all the Israelites might imitate the same on account of hope of the same rewards: and therefore they might serve the true God, not idols, seeing that the true God gives to Solomon alone greater things than all idols give to their worshippers. For the Israelites, being gross and rude, understood and desired nothing but earthly things, as also their descendants the Jews do now. Secondly, that the kings of the Syrians, Egyptians, Arabians, indeed of the whole world might be incited to worship the God of Solomon, that they might obtain from God a like magnificence, such as Solomon had obtained, as the Queen of Sheba did, and other prudent kings. Thirdly, that in Solomon He might give a specimen and a faint idea of the happiness and glory eternal, which He had prepared for His elect from eternity in heaven. Fourthly, that He might show in Solomon how vain all the wealth and glory of this world is, inasmuch as it soon vanished with Solomon himself like smoke, so that they might say: "Thus passes the glory of the world." Wherefore true happiness and glory is situated in heavenly and eternal goods, that men might desire them; and God clearly showed this in Solomon, whose happiness was mere unhappiness, as shall soon appear: for his glory soon became ignominy, and his fame infamy, and his wealth poverty: for his son Roboam, having lost ten tribes of Israel, scarcely retained one tribe alone, namely Judah.
Machine translation from the Latin, not reviewed.
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1 and 2 (3 and 4) Book of Kings
Of the sources not explicitly cited in the book of R. some must have been of courtly origin, from which would derive the list of the ministers and prefects of Solomon (I Reg. 4, 2-19), the panegyric of his greatness (ibid. 4, 20-34), the account of the visit of the Queen of Sheba (ibid. 10, 1-29); others of priestly origin, which narrate the construction of the Temple (ibid. 6, 1-7, 50), the revolt against Athaliah, organized by the high priest Jehoiada (II Reg. 11, 1-20), …
… For this reason, from antiquity it was used in sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; Deut. 14, 23); in the purification of lepers (Lev. 14). The Savior is called "Christ" (Anointed) by antonomasia. …
… Mentions of S. are found in certain passages of the Old Testament: besides some genealogical notes, there is narrated the homage paid by a queen of S. to Solomon (I Kings 10:1-13; II Chron. 9:1-12). Other brief indirect information comes from Assyrian inscriptions of the 8th century B.C., which likewise report homage from Sabaean chiefs: it is probable that …
… The visit of the Queen of the northern Arabian kingdom of Sheba (1 Kings 10, 1-13) was a proof of this breadth of interests on the part of the sovereign.
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Azarias (Hebrew: 'Azaryah[û] «Yahweh helps»)
5) Two of the five centurions of the royal guard who, directed by the high priest Jehoiada, overthrew Athaliah (v.), killing her outside the precinct of the Temple and proclaiming the child Joash king of Judah (2 Chron. 23:1-21; cf. 1 Kings 10:4-12).
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OPHIR. - Region reached by Solomon's fleet (1 Kings 9:28; 10:22), which King Jehoshaphat attempted to renew (ibid. 22:49) — with its base at the port of Ezion-geber (v.) on the Gulf of Elath — to load various merchandise (ibid. 10:11) and especially gold, a typical product of the place (Isa. 13:12; Job 28:16; Ps. 45:10; 1 Chron. 29:4; Sir. 7:18; in Job 22:29, O. in the sense of "gold").
… From the 12th century the authority of Sidon prevailed, which, around the year 1000, was replaced by that of Tyre, whose king Hiram I (996-936) maintained political and commercial relations with David and Solomon (cf. II Sam. 5:11; I Kings 5:15-32; 9:11-14, 27; 10:11). Ittobaal (887-850), the third successor of Hiram, made an alliance with Omri and Ahab, kings of Israel (884-854), and under Pygmalion (820-774) Carthage arose (or arose again) (814-815), …
10:12
… In this sense the disciples of the prophetic schools were called filii prophetarum, and their master was called pater (I Kings 10:12; I Sam. 40:35); St. Paul calls himself "father" of the new converts (I Cor. 4:15).
10:16
Māšīah, a passive participle, like māšīah, of the verb mīh "to anoint" (with the sense, generally, of consecrating someone for a high religious-social function: priest [Ex. 28:41 and 30:23-32; Lev. 8:12], prophet [I Kings 10:16] or king [I Sam. 10:1; etc.]), occurs 35 times in the Hebrew Bible. …
10:17
House of the Forest of Lebanon
… same wood, divided into 3 rows of 15 columns each (1 Kings 7:2-5). In the upper part, above the side aisles, there were chambers perhaps intended for the storage of weapons, while in the higher walls of the central nave there were perhaps the windows (1 Kings 10:17; Is. 22:8).
Mina (Heb. Mâneh; Gr. Μνᾶ; Lat. Mina or Mna)
… Mâneh; Gr. Μνᾶ; Lat. Mina or Mna). - A unit of weight, used in biblical times for gold (1 Kings 10:17) and for silver (Esther 2:69; Neh. 7:71) and based on the Babylonian weight system, in which the m. (manū "to count") was 502.2 gr. and corresponded to 1/60 of a talent (30.13 kg.) …
10:22
OPHIR. - Region reached by Solomon's fleet (1 Kings 9:28; 10:22), which King Jehoshaphat attempted to renew (ibid. 22:49) — with its base at the port of Ezion-geber (v.) on the Gulf of Elath — to load various merchandise (ibid. 10:11) and especially …
… 163; IV, 152). It was a wealthy colony of Tyre (Is. 23; Ez. 27, 12), famous for its commerce (ibid. 38, 13); silver was extracted there (Ier. 10, 9). Often in the Old Testament there is mention of "ships of T.", large ships used for long voyages (I Reg. 10, 22; 22, 49; Is. 2, 16; Ez. 27, 25; Ps. 48, 8). In the table of nations, T. appears among the sons of Javan (Gen. 10, 4; I Par. 1, 7): "Ionians" of Greece and Asia Minor. …
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Shephelah (Heb. Haš-Šephēlāh "Lowland")
… Thus the sycamore, which grows mainly in the sandy soil of the coast, is considered a characteristic of the Shephelah (I Kings 10:27). In the list of the cities assigned to Judah in the Shephelah (Josh. 15:45) some localities, even considering the insertion of Gaza, Ashdod and Ekron ('Eqrôn') suspect, are geographically …
10:28
The region was renowned for horse-breeding, and Solomon imported numerous horses from Coa (eastern C.) and from Musur (I Kings 10, 28). The Greeks had colonies on the coast, but Hellenization, begun after the conquest of Alexander the Great, was accentuated under his successors, whose struggles caused the country …
… as her dowry (I Kings 3:1; 9:16); this would be Psusennes I, son of Smendes, the second ruler of the XXI dynasty in the Delta; from that time on it seems that relations between Egypt and Palestine became more frequent, whether in the days of Solomon (I Kings 10:28 ff.), who bought chariots and horses in Egypt, or
10:29
Explicit references to a "kingdom" of the H. are: 1 Kings 10:29: Solomon procured horses for the "kings" of the H. and for those of Damascus; 2 Kings 7:6: "Behold, the king of Israel has allied himself against us (Syrians) with the 'kings' of …
10:45
… influence: Jehu (842 B.C.) wanted him at his side, on his own chariot, when, after the slaughter of the dynasty of the Omrides, he set out for Samaria to seat himself on the throne of Israel and carry out the massacre of all the worshippers of Baal (ibid. 10:45). Jeremiah meets the R. in Jerusalem, where they had sought asylum before the advance of Nebuchadnezzar's army (588 B.C.), and he holds up the example of their age-old fidelity to …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.