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of the lawgiver. But he indeed paid the penalty for his tyranny in the wilderness; but the sons did not share in the punishment of their father. At any rate, the great Samuel traces his lineage from him. And Heman the psalmist was a descendant of Samuel the prophet; for he was the son of Joel, the son of Samuel. And Asaph, he too one of the psalmists, traced his lineage from Gershon, who was the son of Levi, and the brother of Kohath. And Ethan, who also happened to be one of the singers, had as his ancestor Merari, the third son of Levi. He also teaches the difference between the priests and the Levites. For he says that the Levites were given for every service of the tabernacle of the house of God. "And Aaron," he says, "and his sons, burning incense upon the altar of burnt offerings, and upon the altar of incense, and for all the works of the Holy of Holies, and to make atonement for Israel, according to all that Moses the servant of God had commanded." It seems that 80.805 this book also was written after the return from Babylon. For it mentions the captivity, and teaches the cause of it. "For all Israel," it says, "was registered by genealogies; and, behold, they are written in the book of the days of the kings of Israel and Judah, and they were carried away to Babylon for their unfaithfulness, which they committed; and the inhabitants who were formerly in their possessions, and in their cities were Israel, and the priests, and the Levites, and the Nethinim. These things show that the writing is later than the captivity. For no one writing a history speaks of later events, but either of earlier things, or of things that happened in his own time. For it is the special gift of prophets to foretell future events. He said that along with them were also taken captive those who had possessed that land before them. For many Canaanites, and Hittites, and Jebusites dwelt with them, and shared in the disaster. Along with Israel, the priests and the Levites were also led away as captives. I think that the so-called temple-servants were called Nethinim. For many dedicated themselves to the ministries of the priests and Levites. For it was necessary for those from the other tribes both to carry water, and to cut wood, and to do all other such things. For if Joshua, the all-praised, commanded the Gibeonites, who were foreigners, to be water-carriers for the tabernacle, and wood-cutters, how much more was such a service fitting for the Israelites. I have also found in the interpretation of Hebrew names that this name means "a gift of Iao," that is, of the living God. He also mentions the inhabitants of Jerusalem; and he says that these were from the sons of Judah, and Benjamin, and Ephraim, and Manasseh. He mentions also the priests and Levites who inhabited that city. He calls the descendants of Korah "Korhites." He says that from these men gatekeepers for the divine temple were appointed; and that this arrangement was made by Samuel and David. "For these," he says, "Samuel and David the seer numbered and appointed in their faithfulness; these and their sons were over the gates of the house of the Lord, and of the house of the tabernacle, to guard it toward the four winds." He mentioned the tabernacle, because in the time of Samuel and David the divine temple had not yet been built, but they performed the sacred liturgies in the tabernacle. He also explained the courses. For they did not change every day, but according to a number of seven days. For he added this: "And their brethren in their villages came for the 80.808 weeks of the times, to enter in every seven days from time to time with these." And other Levites were entrusted with the vessels of the liturgy. "For of them," he says, "were over the vessels of the liturgy; for they shall bring them in by number, and take them out by number; and of them were appointed over the vessels, and over all the holy vessels, and over the fine flour, and the wine, and the oil, and the frankincense, and the spices." However, the priests prepared the incense. "For of the priests," he says, "were the apothecaries of the ointment among the spices." But concerning the tomb of Saul clearly

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νομοθέτου. Ἀλλ' οὗτος μὲν ἐν τῇ ἐρήμῳ δίκας εἰσ επράχθη τῆς τυραννίδος· οἱ δὲ υἱοὶ τῆς τιμωρίας οὐκ ἐκοινώνησαν τῷ γεννήτορι. Αὐτίκα γοῦν Σα μουὴλ ὁ μέγας ἐκ τούτου κατάγει τὸ γένος. Καὶ Αἰμὰν δὲ ὁ ψαλτῳδὸς ἔκγονος ἦν Σαμουὴλ τοῦ προ φήτου· υἱὸς γὰρ ἦν Ἰωὴλ τοῦ υἱοῦ Σαμουήλ. Ὁ δὲ Ἀσὰφ, εἷς δὲ καὶ οὗτος τῶν ψαλτῳδῶν, ἐκ τοῦ Γερσὼν κατῆγε τὸ γένος, ὃς υἱὸς μὲν ἦν τοῦ Λευΐ, ἀδελφὸς δὲ τοῦ Καάθ. Ὁ δὲ Αἰθὰμ, καὶ οὗτος δὲ τῶν ᾀδόντων ἐτύγχανεν ὢν, πρόγονον εἶχε τὸν Μεραρὶ, τὸν τρίτον υἱὸν τοῦ Λευΐ. ∆ιδάσκει δὲ καὶ τῶν ἱερέων, καὶ τῶν Λευϊτῶν τὸ διάφορον. Λέγει γὰρ τοὺς Λευΐτας δεδόσθαι εἰς πᾶσαν δουλείαν τῆς σκηνῆς οἴκου τοῦ Θεοῦ. "Καὶ Ἀαρὼν, φησὶ, καὶ οἱ υἱοὶ αὐτοῦ, θυμιῶντες ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων, καὶ ἐπὶ τὸ θυσιαστήριον τοῦ θυμιά ματος, καὶ εἰς πάντα τὰ ἔργα τοῦ Ἁγίου τῶν ἁγίων, καὶ τοῦ ἐξιλάσκεσθαι περὶ τοῦ Ἰσραὴλ, κατὰ πάντα ὅσα ἐνετείλατο Μωσῆς ὁ δοῦλος τοῦ Θεοῦ." ∆οκεῖ δὲ 80.805 καὶ αὕτη ἡ βίβλος μετὰ τὴν ἐπάνοδον συγγρα φῆναι τὴν ἀπὸ Βαβυλῶνος. Μέμνηται γὰρ καὶ τῆς αἰχμαλωσίας, καὶ ταύτης τὴν αἰτίαν διδάσκει. "Πᾶς γὰρ, φησὶν, Ἰσραὴλ ἐγενεαλογήθησαν, καὶ ἰδού εἰσι γεγραμμένοι ἐπὶ βιβλίου ἡμερῶν βασιλέων Ἰσραὴλ καὶ Ἰούδα, καὶ ἀπῳκίσθησαν εἰς Βαβυλῶνα διὰ τὴν ἀσυνθεσίαν αὐτῶν, ἣν ἠδίκησαν· καὶ οἱ κατοικοῦντες πρότερον ἐν ταῖς κατασχέσεσιν αὐτῶν, καὶ ἐν ταῖς πόλεσιν αὐτῶν Ἰσραὴλ, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, καὶ οἱ Ναθιναῖοι. Ταῦτα δὲ δηλοῖ μεταγενεστέραν εἶναι τῆς αἰχμαλωσίας τὴν συγγρα φήν. Οὐδεὶς γὰρ ἱστορίαν συγγράφων τὰ μεταγενέ στερα λέγει, ἀλλ' ἢ τὰ πρότερα, ἢ τὰ ἐπ' αὐτοῦ γεγενημένα. Προφητῶν γὰρ ἴδιον τὸ προλέγειν τὰ μέλλοντα. Ἔφη δὲ, ὅτι σὺν αὐτοῖς ᾐχμαλωτεύθησαν καὶ οἱ πρὸ αὐτῶν τὴν γῆν ἐκείνην κατεσχηκότες. Πολλοὶ γὰρ καὶ Χαναναῖοι, καὶ Χετθαῖοι, καὶ Ἰεβουσαῖοι συνῴκουν αὐτοῖς, καὶ τῆς συμφορᾶς ἐκοινώνησαν. Σὺν τῷ Ἰσραὴλ δὲ καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται ἀπήχθησαν δορυάλωτοι. Ναθιναίους δὲ οἶμαι καλεῖσθαι τοὺς ἱεροδούλους ὀνομαζομένους. Πολλοὶ γὰρ ἑαυτοὺς ἀφιέρουν εἰς τὰς τῶν ἱερέων καὶ Λευϊτῶν ὑπουργίας. Ἐχρῆν γὰρ καὶ τοὺς ἐκ τῶν ἄλλων φυλῶν, καὶ ὑδροφορεῖν, καὶ ξυλοκοπεῖν, καὶ τἄλλα ὅσα τοιαῦτα ἐργάζεσθαι. Εἰ γὰρ τοὺς Γαβαωνίτας, ἀλλοφύλους ὄντας, Ἰησοῦς ὁ πανεύφη-μος ἐκέλευσεν ὑδροφόρους εἶναι τῆς σκηνῆς, καὶ ξυλοκόπους, πολλῷ μᾶλλον Ἰσραηλίταις ἡ τοιαύτη πρόσφορος ἦν λειτουργία. Εὗρον δὲ καὶ ἐν τῇ τῶν Ἑβραϊκῶν ὀνομάτων ἑρμηνείᾳ τοῦτο δηλοῦν τὸ ὄνομα δόσιν Ἰαὼ, τουτέστι, τοῦ ὄντος Θεοῦ. Μέμνη ται δὲ καὶ τῶν τῆς Ἱερουσαλὴμ οἰκητόρων· καὶ λέγει τούτους εἶναι ἐκ τῶν υἱῶν Ἰούδα, καὶ Βεν ιαμὶν, καὶ Ἐφραῒμ, καὶ Μανασσῆ. Μέμνηται καὶ ἱερέων καὶ Λευϊτῶν, τῶν ἐκείνην ᾠκηκότων τὴν πόλιν. Κορηνοὺς δὲ καλεῖ τοῦ Κορὲ τοὺς ἀπογόνους. Ἐκ τούτων λέγει καὶ πυλωροὺς τῷ θείῳ γεγενῆ σθαι ναῷ· καὶ τὴν διάταξιν ταύτην ὑπὸ Σαμουὴλ καὶ ∆αβὶδ γεγονέναι. "Τούτους γὰρ, φησὶν, ἠρίθ μησε καὶ ἔστησε Σαμουὴλ καὶ ∆αβὶδ ὁ ὁρῶν ἐν τῇ πίστει αὐτῶν· οὗτοι καὶ οἱ υἱοὶ αὐτῶν ἐπὶ τῶν πυλῶν οἴκου Κυρίου, καὶ τοῦ οἴκου τῆς σκηνῆς, τοῦ φυλάσσειν αὐτὴν εἰς τοὺς τέσσαρας ἀνέμους." Τῆς δὲ σκηνῆς ἐμνημόνευσεν, ἐπειδὴ ὑπὸ Σαμουὴλ καὶ ∆αβὶδ οὐδέπω ὁ θεῖος ναὸς ᾠκοδόμητο, ἀλλ' ἐν τῇ σκηνῇ ἐπετέλουν τὰς ἱερὰς λειτουργίας. Ἡρμήνευσε δὲ καὶ τὰς ἐφημερίας. Οὐ γὰρ καθ' ἑκάστην ἡμέραν ἠμείβοντο, ἀλλὰ κατὰ ἑπτὰ ἡμερῶν ἀριθμόν. Τοῦτο γὰρ ἐπήγαγε· "Καὶ οἱ ἀδελφοὶ αὐτῶν ἐν ταῖς ἐπαύλεσιν αὐτῶν ἤρχοντο εἰς τὰ 80.808 ἕβδομα τῶν καιρῶν, τοῦ εἰσπορεύεσθαι κατὰ ἑπτὰ ἡμέρας ἀπὸ καιροῦ εἰς καιρὸν μετὰ τούτων." Καὶ τὰ σκεύη δὲ τῆς λειτουργίας ἕτεροι ἦσαν Λευῖται πεπιστευμένοι. "Καὶ ἐξ αὐτῶν γὰρ, φησὶν, ἐπὶ τὰ σκεύη τῆς λειτουργίας· ὅτι ἐν ἀριθμῷ εἰσοίσουσι, καὶ ἐν ἀριθμῷ ἐξοίσουσιν αὐτά· καὶ ἐξ αὐτῶν κα θιστάμενοι ἐπὶ τὰ σκεύη, καὶ ἐπὶ πάντα τὰ σκεύη τὰ ἅγια, καὶ ἐπὶ τῆς σεμιδάλεως, καὶ τοῦ οἴνου, καὶ τοῦ ἐλαίου, καὶ τοῦ λιβάνου, καὶ τῶν ἀρωμάτων." Τὸ μέντοι θυμίαμα οἱ ἱερεῖς κατεσκεύαζον. "Ἀπὸ γὰρ τῶν ἱερέων, φησὶ, μυρεψοὶ τοῦ μύρου ἐν τοῖς ἀρώμασι." Περὶ δὲ τοῦ τάφου τοῦ Σαοὺλ σαφέ