1 Chronicles 1

If the version of the Seventy translators is pure and has remained as it was rendered by them into Greek, you have urged me on superfluously, my Cromatius, most holy and most learned of bishops, that I translated the Hebrew scrolls into Latin words. For what has formerly won the ears of men and strengthened the faith of those being born to the Church was indeed proper to be approved by our silence. Now, in fact, when different versions are held by a variety of regions, and this genuine and ancient translation is corrupted and violated, you have considered our opinion, either to judge which of the many is the true one, or to put together new work with old work, and shutting off to the Jews, as it is said, "a horn to pierce the eyes." The region of Alexandria and Egypt praises in their Seventy the authority of Hesychius; the region from Constantinople to Antioch approves the version of Lucian the Martyr; in the middle, between these provinces, the people of Palestine read the books which, having been labored over by Origen, Eusebius and Pamphilius published. And all the world contends among them with this threefold variety. And Origen certainly not only put together the texts of four editions, writing the words in a single row so that one regularly differing may be compared to others agreeing among themselves, but what is more audacious, into the edition of the Seventy he mixed the edition of Theodotion, marking with asterisks those things which were missing, and placing virgules by those things which are seen to be superfulous. If, therefore, it was allowed to others not to hold what they once accepted, and after the seventy chambers, which are considered without a single author, individual chambers were opened, and thus is read in the churches what the Seventy did not know, why do my (fellow) Latins not accept me, who thus put together the new with the inviolate old edition so that I might make my work acceptable to the Hebrews and, what is greater than these, to the authors, the Apostles? I have recently written a book, "On the best kind of translating," showing these things in the Gospel, and others similar to these, to be found in the books of the Hebrews: "Out of Egypt I called my son," and "For he will be called a Nazarene," and "They will look on him whom they have pierced," and that of the Apostle, "Things which eye has not seen, nor ear heard, and had not arisen in the heart of man, which God has prepared for those loving Him." The Apostles and Evangelists were certainly acquainted with (the version of) the Seventy interpreters, but from where (were) they (supposed) to say these things which are not in the Seventy? Christ our God, author of both Testaments, says in the Gospel according to John, "He who believes in me, as Scripture has said, Rivers of living water will flow from his belly." Certainly, whatever is witnessed by the Savior to be written, is written. Where is it written? The Seventy don't have it; the Church ignores the apocrypha; thus the turning back to the Hebrew (books), from which the Lord spoke and and the disciples took forth texts. In peace I will say these things of the ancients, and I respond only to my detractors, who bite me with dogs' teeth, slandering me in public, speaking at corners, the same (being) both accusers and defenders, when approving for others what they reprove me for, as though virtue and error were not in conflict, but change with the author. I have recalled another edition of the Seventy translators corrected from the Greek to have been distributed by us, and me not to need to be considered their enemy, which things I always explain in the gatherings of the brothers. And what is now Dabreiamin, that is, Words of the Days, I have translated. I have therefore made the foreignness of the meanings clearer, and have separated lines into members, so that the inextribcable spaces and forest of names, which are confused through the error of the scribes, are, as Hismenius says, "themselves singing to me and mine," even if the ears of others are deaf.

There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon's brother4 on his mother's side: "The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel." And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: "The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father's bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph." It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words "a leader from him." Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end. It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: "When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him." It also describes the amount of the spoils of war: "They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile."

The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron's and Moses' father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: "But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded." It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: "So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants." These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called "the saints' servants" were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means "house of Iaō," that is, "of the God who is." The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. "All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south."

The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, "and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them." With regard to the holy utensils it says, "Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices." And about the priests it says, "Others, of the sons of the priests, prepared the mixing of the spices." With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.