Fourth Book Of Kings (2 Kings)

FOURTH BOOK OF KINGS (2 KINGS): EXPLANATORY NOTES

ABBREVIATIONS: CA: Gower, Confessio Amantis; CM: Cursor mundi; CT: Chaucer, Canterbury Tales; DBTEL: A Dictionary of Biblical Tradition in English Literature, ed. Jeffrey; HS: Peter Comestor, Historia Scholastica, cited by book and chapter, followed by Patrologia Latina column in parentheses; K: Kalén-Ohlander edition; MED: Middle English Dictionary; NOAB: New Oxford Annotated Bible; OED: Oxford English Dictionary; OFP: Old French Paraphrase, British Library, MS Egerton 2710, cited by folio and column; Whiting: Whiting, Proverbs, Sentences, and Proverbial Phrases; York: York Plays, ed. Beadle. For other abbreviations, see Textual Notes.

11913–16 The poet is probably thinking of Romans 15:4, though similar statements by Paul can be found in 1 Corinthians 9:9 and 2 Timothy 3:16.

12001–02 Thore in that cyté wonned a man / that Moyses Law wold never lett. In 4 Kings (2 Kings) 1:13, the third individual sent to fetch Elijah is not, as here, a loyal Jew sent alone. Rather, he is another captain, leading a third company of fifty men. The poet’s source for this change is unknown.

12006 within his sell whore he was sett. The Bible specifically describes Elijah as sitting atop a hill (4 Kings [2 Kings] 1:9), a location followed by HS 4 Reg. 1 (1387). The poet’s alteration from hilltop to a cell — a small, secluded dwelling — brings Elijah into the hagiographic tradition of hermit saints living in solitude in the wilderness.

12053–55 Enoch and Elijah, both taken up by God without dying (for the account of the former, see Genesis 5:22–24), were the source of much postbiblical commentary, especially among Christian writers who could not rationalize admittance to Heaven without acceptance of Christ as God — an impossibility for two men who lived long before the birth of Jesus of Nazareth. These writers eventually came to agreement that the two men had been transported to the Earthly Paradise where they awaited Christ’s Second Coming. As early as the time of Justin Martyr in the second century, Enoch and Elijah were thus identified as the Two Witnesses of Apocalypse, two mysterious figures who will appear at the end-times to witness for Christ in the final battle against the Antichrist. This identification grew more secure in the Middle Ages; it is accepted essentially as dogma, for instance, in the twelfth-century Glossa Ordinaria. Building out of Apocalypse 11:3–13, it was said in these traditions that during the Apocalypse Enoch and Elijah would preach against the Antichrist and convert the Jews; the Antichrist would then kill the two witnesses, who would willingly offer up their lives so that they could participate fully in the love of Christ by being resurrected into their “purified” forms. It was thought that they would, indeed, be resurrected three and a half days later, and thereafter taken into Heaven just prior to the Second Coming. Though reference to this legend is not made in HS, the stories of Enoch and Elijah were very much a part of the Middle English literary landscape, appearing in works as widespread as CM and The Pricke of Conscience to performative works like the mystery plays (see especially Chester’s “Harrowing of Hell,” “Prophecies of Antichrist,” and “Antichrist” plays).

12072 two hunderth shepe be yere. 4 Kings (2 Kings) 3:4 and HS 4 Reg. 4 (1388) both number the tribute as 200,000 sheep in total. This much smaller (and, frankly, more realistic) number also appears in OFP 98a.

12129–32 Similar comments about the identical names but separate identities of the kings of Israel and Judah at this point in the narrative occur in HS 4 Reg. 1 (1387) and OFP 98d.

12134 Godolé. See note to line 11670.

12158 my husband . . . Obedias. The husband is not named in the Bible (4 Kings [2 Kings] 4), but compare 3 Kings (1 Kings) 18:3 and stanza 927. HS 4 Reg. 5 (1389), gives the name here: “uxor scilicet Abdiæ,” an identification also found in OFP 99a: “Femme ert Obedias et sa muiller.” These identifications appear to derive ultimately from Josephus, Jewish Antiquities 9.4.2.

12174–75 my sun that is full fayr and free, / Thei say thei sall have hym forfett. In 4 Kings (2 Kings) 4:1, the widow is threatened with the taking of two children into slavery, not one. So, too, HS 4 Reg. 5 (1389).

12355 flesch. K suggests that in order to maintain the rhyme flesch should be pronounced “fless,” as if sch = s (1:cxxviii). The end-rhyme would thus be only orthographically broken, perhaps evidence that the text of this Yorkshire poem (where –sh appears as –s; see, e.g., Joas for Joash in line 13619) has passed through more southern scribal hands. Note, however, that the current text is consistent in its presentation of flesch(e) in all positions, even appearing to demand an –sh pronunciation for rhyme at lines 12046, 48 (flesch : fresch). Another explanation, therefore, might be that the palatization of s to sh is underway in the poet’s own dialect, in which case the present line may simply be an off-rhyme.

12479–80 Thus may men lyghtly lere / forto trow wemens tales. Naaman’s conclusion that his experience can serve as a pedagogical exercise for all men who might think to believe the words of women is neither biblical nor from Comestor (HS 4 Reg. 8 [1391]). It appears the Paraphrase-poet has instead added this embellishment to further underscore the positive actions of Naaman’s loyal Israelite serving-girl, whose central role in revealing God’s power to the Aramean otherwise goes largely unnoted.

12679–80 In 4 Kings (2 Kings) 6:6, the axhead is retrieved when Elisha throws a stick into the water, which miraculously causes the iron to float. So, too, HS 4 Reg. 9 (1392). Compare OFP 102a.

12761–64 Then forto loke he led his knave . . . for baners and for basnettes bryght. These lines are difficult to construe, even more difficult to get to match the biblical source. In 4 Kings (2 Kings) 6:16–17, the theme of vision in this story is underscored in the fact that the servant is pointedly unable to see Elisha’s army until the prophet prays that his eyes be opened. Only then is the army revealed: made up of horses and chariots of fire (an image hearkening back to the taking of Elijah into Heaven).

12802 thei wend all had bene feld. The appearance of feld here, echoing back to line 12734 and the plan to assassinate Elisha, serves as a further marker of divine justice: the Arameans have, both narratively and orthographically, had the tables turned on them.

12821 Sauns fayle. While it is true that this particular French expression, and a few others like it, had by the time of the composition of the Paraphrase become common in English, it is hard not to wonder if there might not be subtle political points being made in its usage. The only other appearance of the phrase in the poem is at line 8721, where it is spoken by Absolom.

12929–32 The prophett that wyll noyght for us pray . . . sall be done to dede this day / for all the tales that he has told. 4 Kings (2 Kings) 6:31 gives no explanation why the king’s wrath turns against Elisha, but Josephus comments that this is because Elisha failed to “pray to God to provide them some exit and way of escape out of the miseries with which they were surrounded” (Jewish Antiquities 9.4.3), a detail picked up by Comestor. The blameworthy tales Elisha has told (line 12932) would thus seem to be either his statements of being both in God’s favor and in favor of Israel, or, sarcastically, his lack of words before God.

13002 Arabys. The poet thus replaces the Hittites of 4 Kings (2 Kings) 7:6, who would be unfamiliar to his audience.

13035 spyre and spye. K (3:102) notes the same phrase in Gawain, line 2093.

13075 Evyn in the entryng was he slayn. Implied here, but specified in 4 Kings (2 Kings) 7:20 and HS 4 Reg. 11 (1394), is the detail that the unbeliever is trampled to death by the people as they seek out the food.

13085–86 For als He made both erth and ayre / and with His Word all wardly wyght. I have capitalized Word in accordance with the extended Christological readings of John 1:1, which would regard the “active” half of God’s speeches in Genesis as the second person of the Trinity. This would seem very much in keeping with the theological position of the Paraphrase-poet, who makes clear his own Trinitarian leanings.

13109–10 Of holy men then here wyll He / that for us profers ther prayer. While one could read this as referring to either the intercession of saints (to which we might compare the poet’s earlier praise of Mary and her “mediacy” in our salvation — lines 7–8) or the efficacy of confession (to which we might compare Samuel’s earlier comments on the necessity of maintaining a priesthood — lines 5513–14), the poet seems to intend both. In the following lines he deems it “gud wysdome” (line 13111) to send prayers to God via the saints, and that we should, here on earth, listen to those we know are wise (which has all the ring of a plug for the priesthood). These positions, it must be noted, would stand very much against those of Wycliffe and the Lollards.

13131–40 In both the Bible and HS, the story of the siege of Samaria is followed by the story of the Shunammite woman whose lands are restored to her by Elisha’s actions (which is a continuation of 4 Kings [2 Kings] 4:8–37). This story includes Gehazi and ignores his curse of leprosy (and his implied exile), which earlier occur in 5:27. It may be the case, then, that the Paraphrase-poet recognized the story as potentially out of chronology and omitted it. For certain, his omission of the story allows him to dwell on the aftermath of the siege by tying Ben-hadad’s illness to his defeat, a connection not made in the Bible but appearing in Josephus, Jewish Antiquities 9.4.6, whence it appears in HS 4 Reg. 12 (1394).

13163–64 Els may thou mater gyf / to do hym more dysese. This original line is a clever one: on the surface it reads simple enough, stating that to tell the king the truth — that he will soon die — would cause him more discomfort than a lie. In light of Hazael’s subsequent regicidal actions, however, it also carries the weight of foreshadowing on the part of the prophet: to do other than talking to the king would be causing him more discomfort. See explanatory note to lines 13193–94.

13193–94 yll lechyng for hym he layd / so that his lyf last not lang. Ill-doctoring, indeed: 4 Kings (2 Kings) 8:15 tells how Hazael, having relieved the king’s anxieties by assuring him of a full recovery, spread a wet cloth over the king’s face and smothered him. Thus, as reported in line 13202, Hazael makes himself king of Syria.

13209 Godolé. See note to line 11670.

13227–29 Sant Elysew . . . Ely. Both the Bible (2 Chronicles 21:12) and Josephus (Jewish Antiquities 9.5.2) agree in identifying the prophet-writer of the rebuke as Elijah, and are silent regarding Elisha’s possible involvement. This would be difficult to correlate with biblical timelines, which record Elijah’s ascension as occurring about four years earlier. Comestor, apparently aware of this chronological issue, alters his text to term Elisha the writer and is silent about Elijah’s possible involvement (HS 4 Reg. 13 [1395]). The Paraphrase takes an intriguing middle ground that remains true to the Bible while maintaining the chronology: the letter is a prophecy of Elijah, written before his ascension and delivered, years later, by Elisha (see OFP 105c).

13263 With Ethyopes and Arabyse. HS 4 Reg. 13 (1395) says nothing of Ethiopians, while 2 Chronicles 21:16 identifies the advancing Arabs as being those who live near the Ethiopians. The Paraphrase-poet follows OFP 105c, however, in identifying them equally as attackers.

13266 the eldest, Occozias. 2 Chronicles 21:17 and 22:1 call Ahaziah his youngest son. HS 4 Reg. 13 (1395) and OFP 105d do not mention his age. The poet, it seems, has let an expectation of primogeniture dictate his reading of the text.

13278 Kyng Benedab. Both copies of the Paraphrase (and its other editors) agree on the reading here, which follows OFP 105d in identifying the besieged king as Ben-hadad. This is surely a mistake, however. The poet told the story of Ben-hadad’s death less than a hundred lines earlier, along with the information that Hazael succeeded him (lines 13129–13200). Likewise, the primary authoritative sources (see, e.g., 4 Kings [2 Kings] 9:14 and 2 Chronicles 22:5), identify the besieged king as Hazael.

13380 Godolé. See note to line 11670.

13427 Sant Elysew. Both copies of the Paraphrase (and its other editors) read thus, which appears to be a mistake original to the poet. The prophecy was made by Elijah, as rightly referenced in 4 Kings (2 Kings) 9:36 and in both HS 4 Reg. 14 (1396) and OFP 106c.

13442 sexty chylder. 4 Kings (2 Kings) 10:1 gives the number of sons as seventy, as does HS 4 Reg. 15 (1396). The Paraphrase-poet here follows something like OFP 107a.

13532 Byschop Joiada. Jehoiada cannot, of course, be a bishop (a Christian title) in the context of his Jewish milieu. The decision to term him thus, rather than the more historical “priest,” is a means for the poet to help his readers relate to the Old Testament.

13533 his wyf. That the woman who helps Jehoiada to hide the child is the priest’s wife is a detail not from 4 Kings (2 Kings) but from 2 Chronicles 22:11, where she is also named Jehoshabeath.

13677–78 yeres aght and fawrty / regned he. According to 2 Chronicles 24:1, Joash reigned for forty years, coming to the throne at age seven (so, too, Josephus, Jewish Antiquities 9.8.4, and HS 4 Reg. 16 [1398]).

13681 Long aftur this so yt befell. The poet skips the reign of Jehoahaz of Israel, son of Jehu, to go to his son named, Joash.

13758 thryty thowssand. 4 Kings (2 Kings) gives no number to the size of Amaziah’s army, while 2 Chronicles 25:5 gives the count as 300,000 (so, too, Josephus, Jewish Antiquities 9.9.1). The number here appears to come from OFP 109d.

13767 A thowsand men. Judah’s hiring of a mercenary army from Israel is noted in 2 Chronicles 25:26, where the number of men given is 100,000, which is followed by HS 4 Reg. 19 (1399) and Josephus, Jewish Antiquities 9.9.1. The source for the Paraphrase-poet’s number is not known.

13782 Moabyse. 4 Kings (2 Kings) 14:7 and 2 Chronicles 25:14 refer to his target as Edom and the Edomites. So, too, HS 4 Reg. 19 (1400) and OFP 109d. The poet’s source is unknown.

13824 Ozi. 4 Kings (2 Kings) 15 names him Azarias, but 2 Chronicles 26 calls him Ozias (Uzziah). I have followed the latter not only for its closeness to the Middle English, but also for its clearer differentiation from other characters of the same name.

13825–14004 This digression into the story of Jonas (based on the book of Jonas) is interpolated into the account at 4 Kings (2 Kings) 14:25. Comestor did not include Jonas in HS, so the poet is perhaps following something like OFP (see Bonnard, Les Traductions de la Bible, p. 102, and Baker, Die versifizierte Übersetzung, p. 38) as both a source of the story and its interpolation here. Jonas’ story is also famously told in Middle English in the poem Patience.

13862 Cecile. Jonas 1:3 gives their destination as Tarshish. The Paraphrase-poet has apparently copied over the error from OFP 110c, which reads “cesile.” K (3:125) explains the discrepancy: “Tarshish, traditionally located in Spain, here probably identified with Tarsus, Lat. T(h)arsus or T(h)arsi, capital of Cilicia. This name was easily confused with Sicily.” Compare, too, Baker, Die versifizierte Übersetzung, p. 38.

13921 Your Savyour thus has me send. This slip into a Trinitarian reading of God is, as far as I can tell, original to the Paraphrase. It is striking not only for the paucity of Christ references in the poem but also for the clever way it sets up the parallel between Jonas’ experience and Christ’s (see note to lines 13965–68).

13927–28 To Hell your cyté sall dyscend, / als other fyfe hath done before. The parallel being made, apparently original to the poet, is to the destruction by God of Sodom and Gomorrah and the other cities of the Pentapolis (see note to lines 433– 35, above).

13965–68 As the prophet Jonas / was thre days in the se, / So Cryst in erthe here was / bered be days thre. This parallel between Jonas’ three days in the whale and Christ’s three-day burial has its basis in Matthew 12:40 and does not appear in OFP. It does, however, have a long tradition in exegesis; see, for example, its appearance in the Biblia Pauperum (plate .g.). Interestingly, L does not include the parallel, reading instead: “Thus this prophet Ionas / was come vnto Ninive. / And thurgh it gun he pas / prechand be days thre.”

14012 Ozi. See note to line 13824.

14077–88 The Paraphrase-poet completes the books of Kings with a stanza informing his audience that Uzziah’s pride and punishment ought to be a warning against those who would question the Church and try to take on those tasks meant for its ordained churchmen. One would be hard-pressed not to see in this a rebuke of reformative movements like those associated with Lollardy.

14088b EXPLICIT LIBRI REGUM. Not hardly. The poet has paraphrased up to 4 Kings (2 Kings) 15:7, leaving him some ten chapters shy of completing the fourth and final book. Surprisingly, there is no indication that this material, which includes such important and fascinating stories as the Assyrian conquest of Israel, the story of Sennacherib and Hezekiah, the reformations of Josiah, and the conquest of Judah by the Babylonian king Nebuchadnezzar, is missing. The majority of this material is found in HS, so one wonders at its absence here. Of perhaps no coincidence, OFP similarly breaks off from its own narrative near to this point, ending incomplete (in midcouplet) in the midst of the story of Ahaz, king of Judah (4 Kings 16). It may be that the Paraphrase-poet, knowing that OFP was soon to end and seeing nothing of concern in the few French lines remaining (which summarily relate a sequence of inconsequential kings in Israel and Judah), decided to wrap up his own narrative in a seemingly more “complete” fashion by turning to a final exemplum.

FOURTH BOOK OF KINGS (2 KINGS): TEXTUAL NOTES

Fourth Book Of Kings (2 Kings)

by: Michael Livingston (Editor)

from: The Middle English Metrical Paraphrase of the Old Testament 2011

	LIBER QUARTUS REGUM.
[AHAZIAH TURNS TO IDOLATRY, IS REBUKED BY ELIJAH (1:1–18)]
11905 11910 11915 11920 11925 11930 11935 11940 11945 11950 11955 11960 11965 11970 11975 11980 11985 11990 11995 12000 12005 12010 12015 12020 12025 12030 12035 12040 12045	993. In this Faurt Boke of Kynges to ken wher lykyng and wher luf lyse, Us nedes to nevyn the names of men, of kynges, of dukes, of prinsese of price, And of ther werkyng wher and qwen by dyverse dedes forto devyse. Insampels sere sall we se then how grett relefe therof may ryse; For as lerned men may loke, Sant Paule telles old and yyng: “All that is wryttyn in boke is lefed for our lernyng.” 994. Kyng Occozi was Acab sun and had his welthis all in his weld. And yf the fader a foyle war fun, the sun was more fole, and that he feld. To make hym godes he has begun, os paynyms used in yowth and eld. To gud God wold he not be bun, bot Belsabub he made his beld, Was god of Acaron, a nacion not to nevyn. Hys hope was all hym on. He toke no hed to Hevyn. 995. So lang in lust his lyfe he lede hym lyst to lere no lefull layre. The dome of God nothyng he dred, bot ever he dyd myse more and more. Fro a hegh sted — thor was he sted — he fell and hurt hymself full sore So that he lay seke in his bed, and fast thus ordand he therfore: His messyngers he send to Belsabub at wytt Whedder his seknes suld mend, or he suld dy on yt. 996. And als thei went, befor fand thei the prophett Ely in a playn. He asked wheder thei ware on way, and thei sayd hym the soth certayn All how ther lord in langur lay. He bad them boldly turn agayn: “And to your lord salfly ye say: of this seknes he sall be slayn, Bycause he hopes his hele of Belsabub forto have And leves Hym that is lele and all seknes may save.” 997. The messyngers agayn con wend this bodword boldly forto bere. Thei told hym all that tale tyll end as thei with Ely warned were. Then was Kyng Occozi yll tend; full grett othes then con he swere Old Ely with shame forto shend so that his demyng suld noyght dere. He cald his steward strang this forward to fulfyll And bad hym wyghtly gang and bryng Ely hym tyll. 998. “He sall be pyned in my palas and lernyd swylke lesynges forto tell.” The steward hastely sembled has fyfty folke, both ferse and fell. To Ely playnly con he pase and moved this mater them omell How that the kyng yll angred was, and that he myght not byd ne dwell Bot wyghtly wend hym to and fand to ese his hert. “And yf thou wyll not so do, with greve thou sall be gert.” 999. The prophett answerd sone and sayd, “Thi manase may not marre to me, For all thi fayre I am not flayd; therfor a fote I wyll not flee. And that God is with me wele payd, ensampyll here sone sall thou see. Thou sall be brent for all thi brayd and all this cowrt that come with thee.” By this word was end, God wold do hys desyre. A fyre from Hevyn dyscend and brent them bone and lyre. 1000. Unto the kyng com non of tho to tell hym how this werke was wroyght. Bot when he wyst, he was full wo and sayd yt suld be full dere boyght. He ordand men ose mony moo and bad the prophet suld be broyght. Bot thei ware ryght sone served so as the fyrst fyfty that hym soyght. Thei ware brent ylkon with fyre that on them fest. Then was the kyng wyll of woyne; he wyst not what was best. 1001. Thore in that cyté wonned a man that Moyses Law wold never lett. The kyng to hym commawnd then the prophett with fayrnes to fett. He went and warly to hym wan within his sell whore he was sett. As curtasly ose ever he can and with grett gladnes he hym grett And sayd, “Ser, have mercy on me and my meneye!” Then to hym sayd Ely, “What is thi wyll with me?” 1002. “A, ser,” he says, “full wele I knaw God goverence thee in word and dede. We ar charged with full grett aw unto the kyng thee forto lede. And thou wyll se tyll our saw, so may thou make us mekyll mede; And yf thou wyll not ydder draw, we mun be ded withoutyn drede. We sall noyght do ne say in this gate thee to greve. Bot, gud ser, and thou may, have mynd of our myscheve!” 1003. The prophett saw thei sorewd so and herd them carpe so curtasly. He graunt hym with them to go. so wentt thei same to Samary. Then went Ely with other mo to carpe with the kyng Occozi. He fraynd yf he suld flyt ther fro or els of that same sekenes to dy. He sayd, “Sen thou takes rede of Belsabub, the fend, Als sone thou sall be ded and with that warlow wend.” 1004. So sodanly he mad endyng aftur his werkys wele worthy wore. He had non ayre, old ne yyng, his state ne his sted to restore. His brother Joram was crowned kyng and lord of Israel, lese and more. He was wele wars in all thyng then any had bene hym before. He melled with mawmentry and lyfed in lust of flesch. Acab ne Occozi was never to fylth so fresch.	make known; (t-note) invoke various (see note) books left Ahaziah; Ahab’s control fool was found [to be] foolish; suffered himself gods; (t-note) pagans used [to do] all the time; (t-note) bound; (t-note) Baal-zebub; comfort; (t-note) Ekron mention desired to learn no lawful lore judgment; feared sin place; placed (t-note) die of it Elijah illness health true; (t-note) pronouncement (t-note) oaths kill (t-note) (t-note) tortured (t-note) fierce and cruel among them (t-note) (t-note) grief; afflicted burned; evil flesh (t-note) perplexed dwelled; (see note) disobey fetch (t-note) cell; (see note) greets company (t-note) fear (t-note) (t-note) (t-note) (t-note) (i.e., Elijah); counsel devil heir Jehoram; (t-note) much worse meddled in idolatry
[ELIJAH TAKEN INTO HEAVEN (2:1–25)]
12050 12055 12060	1005. In this mene tyme that I of tell was gud Ely, Goddes prophett trew, Rayvesched up in flesch and fell in a chare byrnand, bryght of hew, And in Paradyse dyght to dwell with Eunoke that our elders knew. With Antecryst sall the mete and mell. and aftur hym leved Elysew, A prophett proved of price, to nevyn in ylk nede, In word and werke full wyse, als we sall aftur rede.	flesh and skin (whole body) burning chariot placed; (see note) Enoch they meet and fight Elisha mention
[JEHORAM AND JEHOSHAPHAT’S WAR AGAINST MOAB (3:1–27)]
12065 12070 12075 12080 12085 12090 12095 12100 12105 12110 12115 12120	1006. Kyng Joram was a gentyll knyght, all yf he lyfed unlafully, Aftur his fader, that Acab heygh, and aftur his brother, Kyng Occozi. He geydderd folke, for he wold fyght agayns the kyng of Moaby Of hym forto recover his ryght, and this was his encheson why: The Moabyse ware bun to gyf Kyng Acab clere, For thei in pese suld wun, two hunderth shepe be yere. 1007. And now thei say, what so yt ment, that thei wyll pay swylk payn no more. The kyng thynkes loth to lose his rent, wher his fader was fest before. Unto Jerusalem has he sent to Josaphat, that was kyng thore, And prayd hym forto take entent and help his ryght forto restore. Josaphat says, “I sall helpe all that ever I may.” And same so went thei all in full ryall aray. 1008. Bot qwen the gayre was gudly grayd and thei all redy forto ryde, Kyng Joram then the prophett prayd forto tell them what suld betyde. Elysew answerd hym and sayd, “I am not sent to save thi syde. With Josaphat is God wele paid; His helpe fro hym He wolle not hyde. I say yow sothfastly that for his luf alone Ye sall have the vyctory of your enmys ylkone.” 1009. Then went thei furth with mekyll glee. syght of ther enmys sone thei have. Als the prophett sayd that yt suld be, sone ware thei skomfett, knyght and knave. Thei conquerd sone all that cuntré and mad ther rebels to ryn and rave. The kyng for ferd was fayn to fle tyll a cyté hymselfe to save. And ther he wund with wo, for Ebrews all abowt Besegede that cyté so that he suld never wyn owtt. 1010. And when he saw he suld be shent, a sotelté full sone he dyght. Unto the walles wyghly he went wher Ebrews of hym myght have syght. His eldest sun in hand he hent and heved his sword hegh apon hyght. He bretynd hym forto be brynt als sacrafyce to God Almyght. Ebrews con on hym loke; in hert thei had pyté. That sege sone thei forsoke and went to ther cuntré.	even if; unlawfully Moab reason Moabites were required peace should live sheep each year; (see note) tribute (t-note) Jehoshaphat gear; prepared (t-note) occur Elisha satisfied; (t-note) (t-note) they were discomfited; (t-note) Besieged win [a way] out destroyed trick cut him into pieces to be burned
[JEHOSHAPHAT DIES; ANOTHER JEHORAM REIGNS (8:16)]
12125 12130 12135 12140	1011. Kyng Josaphat agayn ys gone to Jerusalem the redy way. Sone aftur seknes has hym tone so that he dyed that aghtdane day. For hym was mad full mekyll mone, for lely lufed he Godes Lay. Joram, hys sun, full sone on one resaved his reme by ryght aray. Now be we ware for wathe to tell thire kynges twa, For Joram heygh thei bathe, of Israel and of Juda. 1012. Bot this Joram that I now of tell had wedded a wyf heyght Godolé, Doyghhtur of Kyng Acab and Jezabell and systur unto Kyng Occozé. And Joram, the kyng of Israel, brother unto hyr was he; Therfor was frendschep them omell with beld os brether aght to be. Now leve we ther two kynges that governd all Ebrew, And tell furth ferly thynges of the prophett Elysew.	taken on the eighth day loyally; Law Jehoram; (t-note) aware to be cautious; (see note) these kings apart named; (t-note) Athaliah; (see note) among them comfort wondrous (t-note)
[ELISHA’S MIRACLE TO HELP THE WIDOW OF OBADIAH (4:1–7)]
12145 12150 12155 12160 12165 12170 12175 12180 12185 12190 12195 12200 12205 12210 12215	1013. He sojornd then in Samary, and mony of seknes con he save And be poyntes of prophecy what any man wold aftur crave. A woman come with carfull crye that hoped of hym helpe to have. Scho sayd, “Ser, have of me mercy! Bot thou me red, els may I rave.” “Dame,” he sayd, “be styll and putt wepyng away! Say me what is thi wyll, I sall helpe and I may.” 1014. “A, ser,” scho says, “full wele thou knew my husband that heyght Obedias, That in his tyme to God was trew, now is he ded, my lord, allas! When Jezabell Goddes prophetes slew that in this land then wonnand was, One hunderth held he hale of hew whyls all perels con overpase. He sold up all his gud and broyght hym in grett dett For to fynd them ther fode and fro greve them to gete. 1015. “In a seler he dyd them sytt whore that non sargandes suld them see. Now is he ded and the dett unqwyte, and ylka man askes his dett of me. And wele wars tythandes tell thei yett: my sun that is full fayr and free, Thei say thei sall have hym forfett. Then are we lorn, both I and he. And, ser, sen all this dede was done for our Goddes sake, Unto my harme take hede and help my sytt to slake!” 1016. “Dame,” he sayd, “I sall thee tell thrugh myght of God to mend thi mode. What has thou in thi howse at sell?” “Sertes, ser,” scho sayd, “non erthly gud Bot a lytell oyle in a vessell to fynd me and my chyld oure fud, Als lang os we sall same dwell.” He says, “I wold thou understod. Go home and fand to gete into thin howse this day Of vessell small and grett ose mony as ever thou may. 1017. “Borow of thi neghtbours nere and ferre all that ar tume, both tub and tune. Wend into thi hows, thi dore thou spare and be within, thou and thi sun. When that thi vessell ordand are, lett sum oyle into ylkon run, And sone thou sall thi mornyng marre, for Goddes fuson sall thore be fun.” Scho wroyght, and als God wyld hyr kare full kyndly cover, All tho vessels ware fyld so full that oyle went over. 1018. Then was the woman ferly fayn, And to the prophett fast scho rane. Scho sayd hym all the soth certayn, and to hyr he commawnd thane, “Wend home unto thi howse agayn, sell oyle and pay ever ylk man. And lyf thou and thi lytyll swayn furth of the remnand as ye cane.” Thus was hyr oyle encrest that all hyr dett was payd, And so hyr sorow sest als Elysew had sayd.	(t-note) illnesses (t-note) Unless; advise, I may go mad if (t-note) Obadiah; (see note) (t-note) dwelling [of them] he kept healthy of skin (i.e., alive) (t-note) put himself; debt keep; (t-note) cellar; (t-note) officials unpaid news (see note) lost grief; (t-note) to sell (t-note) empty; barrel lock mourning cease; (t-note) abundance; discovered (t-note) wondrously glad (t-note) remnant
[ELISHA’S MIRACLES OF A CHILD IN SHUNEM (4:8–37)]
12220 12225 12230 12235 12240 12245 12250 12255 12260 12265 12270 12275 12280 12285 12290 12295 12300	1019. A man wunned with his wyf to weld besyd that cyté of Samary Whor Elysew oft toke his beld; and his wyf drowped oft drerely Bycawse scho was gone in gret eld and had no barn hyr husband by. When Elysew to hyr beheld, he sent his servant Gyezi And bad bryng hyr hym tyll hyr sorowyng forto say, For he wold with gud wyll amend yt yf he may. 1020. Scho come to hym os he hyr bad, and told hym all hyr purpase playn: “Chyld with my husband never I had, therfor my hert hath mekyll payn.” “Dame,” he sayd, “be blyth and glad, and here I hete thee for certayn That with a sun thou sal be sted or tyme I com eft here agayn.” Scho sayd, “For grett Goddes sake, gud ser, dyseve me noght!” He says, “I undertake God wyll that this be wroyght.” 1021. Gud hope in hyr hert scho hang that all his saws suld suth be fun, And with hyr husband or oght lang consayved scho and bare a sun. Then mad thei grett myrth them amang and kepyt yt warly whor thei wun To tyme that it couth speke and gang, and then new grevance is begun. The chyld toke evyll and dyed thre yeres fro yt was born. The mother wept and cryd, “Alas, now am I lorn!” 1022. Scho went furth als a wod woman for the prophett by fyrth and fell, And at the last to hym scho wan whore he wund on the Mount Carmele. “A, ser,” scho sayd, “no red I con; my myschef now may no man tell. Alas, the whyle that I began to aske a chyld with me to dwell! I wened when I yt bare to make me myrth ever more. Now is my mornyng mare then ever yt was before. 1023. “Ser, for a chyld I con thee pray, noyght forto gab me ne begyle. Then wold I thou had sayd me nay lever then to lyf so schort a whyle. And yf thou be prophett verray, as schews thi mervelys mony a myle, Geyte me my sun; els wyll I say that yt was wroyght with wekyd wyle.” The prophett had pyté, swylk mone that woman ment. To his servant sayd he, “Gyezi, thou take entent! 1024. “Have here my stafe and wend thi way with this woman fast on thi fete. Apon hyr sun doun thou yt lay and fand yf thou fele any hete. Yf he ryse noyght by this aray, com thou agayn me forto mete; And then sall I myself assay on Goddes behalf hyr bale to bete.” He wentt with pase full playn, and aftur his word he wroyght; Bot sone he come agayn and sayd he rose noyght. 1025. Then Elyse this pase thus purvayd. he voyde all pepyll owt of that place. The chyld unto his body he layd, hand to hand and face to face, And unto God hertly he prayd. The chyld has lyf in lytyll space. “Have here thi sun, dame, now,” he sayd, “and love God gudly of grace!” Then was hyre hert full lyght, to love Hym was hyr lyst. So con God schew His myght to them that in Hym tryst.	dwelled; live (i.e., Shunem) took his rest fell often into depression great age children Gehazi (t-note) (t-note) promise before the time; (t-note) (t-note) words should be found truthful (t-note) safely; (t-note) go ill lost as a mad woman (i.e., everywhere) lived (t-note) mock me rather than a true prophet (t-note) (t-note) (t-note) misery to relieve course; prepared desire; (t-note)
[ELISHA’S MIRACLES OF THE LOAVES AND THE HEALING OF NAAMAN (4:38–5:19)]
12305 12310 12315 12320 12325 12330 12335 12340 12345 12350 12355 12360 12365 12370 12375 12380 12385 12390 12395 12400 12405 12410 12415 12420 12425 12430 12435 12440 12445 12450 12455 12460 12465 12470 12475 12480 12485 12490 12495 12500 12505 12510 12515 12520 12525 12530 12535 12540 12545 12550 12555 12560	1026. Aftur this tym began to be grett hungur over all that land And pestilence in sere cuntré for fawt of fode that no man fand. And Elysew that tym was he in wyldernese allway wonnand. To hym soyght pepyll grett plenté; fro Hevyn helpe was in his hand. With erbys and other gud God ordand for that spence, So that non fayle fode in that prophett presence. 1027. A man that wonned that forest by purvayd the prophett to rehete. To his fode ordand he forthi a lytell seke full of fayr qwete, And ten lovys bare he hym in hy of the same flour for his awn mete And twenty other of barly. We may wele wytt thei ware not grette. “Vowchesave, gud ser,” he sayd, “to take this gyft of me.” The prophett was wele payd, and thus then ordand he. 1028. His servant to hym con he call and bad hym gare the folke go sytt And part this bred amang them all so that ylkon have sum of yt. The servant sayd, “Ser, so I sall, bot in that werk wyll be not wytt. To swylk a pepyll yt is full small yf ylkon suld have bot a bytt. Me thynke, ser, yt ware nede to take sum other red, For here is folke to fede a hunderth that fayles bred.” 1029. The prophett sayd, “Go herdely, for yf thei hungur never so yll, God is of myght to multyplye to ylk man his mete at wyll.” Als he commawnd, dyd Gyezi; he served them full fayr and styll. When all war fed, ther leved by als mony folk mo forto fyll. Thus sendes God socur sone to them that His Laws wyll lere. Bot mekyll more was done, als men may aftur here. 1030. In Syry landes of Sarsynes wund a kyng, Benadab his name, And a prince proved of grett prowes, Naman nevynd, of nobyll fame. He was renownd of grett ryches and non so hend haldyn at hame. Bot defawt felyd he in his flesch, with lepur was he lath and lame. That was grett harm to here, for his lord lufed hym wele And folk both ferre and nere grett helpe on hym con fele. 1031. His wyfe was fayre of flesch and fell and of gud maners mekyll more, And with hyr wund a damsell that fro Ebrews was stolyn before. Scho sayd, “Thor wuns in Israel a prophett that may sayfe all sore.” This tale oft tyms con scho tell and sayd, “Wold God my lord ware thore! For certes he suld be hale or he past that provynce.” The lady told this tale untyll hyr lord the prince, 1032. On qwat maner the maydyn yyng sayd how that his bote suld be. When he herd tell of this tythyng, full mekyll myrth in hert had he. He went and told unto the kyng and sayd, “Lord, yf thi lykyng be To gyf me leve a lytyll thyng that myght be medcyn unto me!” The kyng sayd, “Tell us tyll what consell that thou hath kend. I sall help with gud wyll thi myrth forto amend.” 1033. He says, “Ser, with my wyf at hame dwellys a lytyll damsell, And scho hath told unto hyr dame a prophett is in Israel That be nevynyng of his goddes name hath myght of maystres forto mell And forto lech ylk lame, whedder yt be maynd or mesell.” Kyng Benedab says, “I am kend with Joram, kyng of Jews. Unto hym sall I send to traw thi tales in trews.” 1034. He mad a lettur to be lele in thies wordes wrschypfully: “I, kyng of Syry, under my seall sendes worschep, os wele is worthy, To Joram, the kyng of Israel, as frend that I fast in affy At helpe my servand to have hele, Naman, chefe of my chyvalry. Of his lepur leche hym so faythfully withoutyn fayle As thou wyll ever I do thyng that may thee avayle.” 1035. Naman ordand full rych aray: somers with cloghes, sylke and satayn, Ten payr of garmentes gud and gay with pyrry and with pure ermyn, Talentes of sylver of assay, sex milia besantes of gold fyne, The prophett forto plese and pay. He hoped to have his medcyn. With full clene cumpany that he had ever at hand He soyght to Samary, ferre owt in Ebrews land. 1036. So with this letters is he went full wrschypfully, this may we wene. Kyng Joram told he his entent and toke hym letturs them betwene, And sone in hand he has them hent. And when he all the suth had sene, His ryche robes he rofe and rent and sayd, “Alas! what may this mene? Wenes the kyng of Syry that I have God at wyll To do all my desyre men forto spare and spyll? 1037. “Occasions sekes he now, I se, how he may make my lordschep lese, And thus he says be a sotelté so for to dryfe me to dystres.” When Elysew herd how that he had ryfyn his wedes so in wodnese, He sayd, “Send Naman unto me, then sall thei se that suthnes. In Israel er prophettes lele, mo then is ned to nevyn, That his seknes sall hele thrugh the helpe of God of Hevyn.” 1038. Kyng Joram that before was rad now wex he lyxsom of his late, And the prince Naman was full glad that the prophett heyght to amend his state. With all the harnays that he thore had to hym he toke the gayneste gatte. Then Elysew to his servand bad go speke with hym withoutyn the gatte. “And when thou sees hym com, say I tell hym this tale: To wasche hym in the flom sevyn sythys, he sal be hale.” 1039. Then com this nobyll prince Naman full playnly to the prophett place. Bot Gyezi sone unto hym wan and sayd, “My maystur this message mase: Go wesch thee in the Flom Jordan sevyn sythys in certayn space, And so he says thou sal be than salved of seknes that thou hase.” Then was the prynce not payd. He cald his men togeydder, And to them thus he sayd, “Wherto ar we comyn hydder? 1040. “Ar not at hame in our land als clene waturs that we com fra, In Damaske and in Syrry rynnand, both Farfar flud and Abbana? I wened the prophett with his hand suld have helyd me betwyx us twa. His warke ys noyght, now I warrand, therfor agayn fast wole we ga. Folke sayd, or we come here, that he cowth bete all bales. Thus may men lyghtly lere forto trow wemens tales.” 1041. He removed sone all his aray, for in hert was he angerd yll. Sum of his men can to hym say, “Ser, yf that yt ware thi wyll, Of this poynt we wole thee pray: the prophettes consell to fulfyll. For thrugh his myght, mend yf it may, harme may non towch thee untyll. Yf he had gyfyn grett thyng to do for thi releve, Thou suld noyght make grochyng for dred his god to greve. 1042. “And this thyng that he now of ment is lytyll and may be for the best.” Unto ther sawes then he assent, and to the flom the cowrse thei kest. He wesch hym ther with gud entent sevyn sythes or ever he rest, And hertly hele sone has he hent, that no fowle fylth on his flesch was fest. Bot evyn os a yyng chyld ys soft and semly sene, So was his flesch unfyled of all that corupcion clene. 1043. Thus when he was be sythes sevyn weschyn clene both flesch and fell, So mekyll joy myght no man nevyn os ther was mad them omell. He cryd and sayd with stabyll stevyn, “Now wyll I say wherso I dwell: Ther is no god in Erth ne Hevyn bot only God of Israel, Ne non that myght may schew to save men of sekenes Bot only Elysew. A prophet proved he es.” 1044. Than counsayld all that cumpany, because that thei so comforth ere, At wend agayn to Samary the prophett presand forto bere. The prince proferd hym in hy sylver and gold and other gere. The prophett sayd, “Gramercy, bot swylke welthes aw us non to were. Sen God heled thee thus, thanke Hym of His gud dede! Yt falys noyght untyll us therfor forto take mede. 1045. “And, ser, I say thee for certayn: the werkes that God here wyll have wroyght By His myght and His power playn, aw nawder to be sold ne boyght. Sen thou ys hale, wend hom agane, and thanke Hym hertly in thi toyght!” The prince says, “Certes, so wyll I fayn; all other goddes to nevyn ar noyght. His trewth I take me tyll als lang os I may lyfe; And, ser, for that same skyll I pray thee me to gyfe 1046. “Two horssus lade of erth of this land in privay place yt forto lay. That I theron may stably stand my Cryatur when I sall pray. For I wott He is all-weldand and that His lordschep sall last ay That me hath heled both hede and hand. Ther ar no mo that men mend may. Bot when the kyng of Syry sees this werke on this wyse, I wott he wyll desyre forto make sacrafyce 1047. “To Beall that is blake and blo, in whom he hopes to have releve. And bot I gladly with hym go, agayns me wyll he malyce meve. Then yf I wend with other mo forto eschew a more myschefe, Pray thou thi God betwyx yow two so that He take yt not to greve. Fore my hert sall be hale to hym that salves all sare.” The prophett says, “I sall pray fast for thi wele fare.”	(t-note) many countries lack always dwelling herbs expense (t-note) nourish therefore wheat loaves; in haste food other [loaves]; (t-note) large glad (t-note) wisdom who need bread boldly; (t-note) Gehazi; (t-note) Syria; Saracens; (t-note) lived; Ben-hadab; (t-note) (t-note) Naaman called courteous (see note) leprosy (t-note) lived (t-note) [made] whole before he left; (t-note) young remedy (t-note) (t-note) (t-note) (t-note) invoking exercise heal; (t-note) maimed or leprous (t-note) believe; (t-note) legal (t-note) seal honor in trust cure heal packhorses precious stones; ermine; (t-note) (t-note) 6,000 (t-note) journeyed (t-note) ripped and tore Believes lessen my authority (t-note) clothes; madness are true prophets; (t-note) more; mention (t-note) cheerful in his mood promised straightest road (t-note) (t-note) river seven times makes (t-note) healed of the sickness pleased (t-note) the Pharpar and Abana rivers thought (t-note) naught (t-note) triumph over all ills learn; (see note) believe women’s company difficult; (t-note) their words; assented took; (t-note) remained; (t-note) undefiled mention among steady voice wherever power; (t-note) gifts at once Thanks ought; accept (t-note) reward name burdened (t-note) unless greater wholly
[GEHAZI’S GREED AND PUNISHMENT (5:20–27)]
12565 12570 12575 12580 12585 12590 12595 12600 12605 12610 12615 12620 12625 12630 12635	1048. The prince so turnes hym home in hy; full mery ware his men ylkon. Elysew convayd hym curtasly, bot ryches wold he resave none. Therfor his servant Geezi toyght yt was ungraydly gone. Full fast he ordand hym forthi at have sum to hisself alon. Aftur them radly he ran; hym had bettur bene styll. The prince persayved hym than and sayd, “What is thy wyll?” 1049. “A, ser,” he sayd, “sen ye con wend, ar new men with my maystur lyght, Two of his kyn of lang tym kend, and both thei byde with hym all nyght. And for he wold ther myrth amend, he bad me ryn aftur yow ryght, And prays yow that ye wold hym send two cloghes and two besandes bryght His frendes with forto plese. This may hym gretly gayn.” To do that hym myght ese the prince was farly fayn. 1050. Two somers charge be lyve he bad with dyverse drewres forto dele. “Bot I hym mensk, els am I mad, and thanke hym hertly of myn hele.” Then Gyezi was wunder glad for wynyng of this werldly wele. Unto his awn howse he yt had so fro his maystur yt forto fele. For prively he yt keped and wend all had bene wele. Bot bettur hym ware have slepyd, his maystur wyst ylk dele. 1051. And sone his knave to hym he cald: “Gyezi, whore has thou bene?” “Maystur,” he sayd, “here I me hald to wayte your wyll, wele may ye wene.” “Bewsir,” he sayd, “Thou ert to bald and says not soth, that sal be sene. I herd the tales all that thou told unto the prince yow two betwene. I saw ferre in the feld when thou toke gold and fee. Bot thou sall never yt weld with wyn, I warn yt thee. 1052. "Thou wyst I wold no welthys wyn when he swylke bewtes to me con bede. Thou herd me say how yt was syn for Godes werke to take mede. The same seknes that he was in, for thou hath done swylk dede, Sall come to thee and all thi kyn ever more persewand in thi sede.” Full sone was Gyezi then aftur his maystur dome Maynhed with mesellri and all that of hym come. 1053. We have herd how that prince Naman was saved of all seknes sere, And Gyezi was mad messell than and aftur hym all his kyn clere. So se we how God wyll and con ordand well for His frendes dere, Als He with Elysew began. Bot mekyll mor yett men may here. And sen sere ferles fell, yt is gud to saye sum. Of on wyll we tell, was sene besyd the flum.	in haste (t-note) improperly (t-note) (t-note) kinsmen; acknowledged; (see note) stay (t-note) what might ease him (Elisha); (t-note) very glad packhorses quickly; (t-note) gifts; (t-note) honor; (t-note) (t-note) wealth hide (t-note) knew every part of it (t-note) know Fair sir far; field payment joy extend (t-note) master’s doom (proclamation) Crippled with leprosy; (t-note) are descended since such wonders occurred one river
[ELISHA’S MIRACLE OF THE AXHEAD (6:1–7)]
12640 12645 12650 12655 12660 12665 12670 12675 12680	1054. Sant Elysew, Goddes prophet gud, and other that wold with hym byde, Toyght fayre forto be nere the flud to soyjorn in that somer tyd. He ordand wryghes and ydder yode and chese ther place by the flome syde And hewed down trese swylk os thor stod to make a howse them forto hyde, Whore thei myght wynly wun fro wynd and wedders wete And also fro the sun, that thor gafe full grete hete. 1055. A tree ther on the banke con stand that to a balke was bowand best. A wryght when he that faceon fand, to hew yt down wold he have no rest. His ax, that he ther had ordand, fayled and was noyght fully fest. Therfor the hed owt of his hand fell whore the watur was depest. Then was he wyll of wytt, so all his felows wore. Bot he had borowd yt, his mornyng was the more. 1056. Unto the prophett fast he hym ment, at fall to fete he wold not fyne. “Maystur, mercy, I mun be shent bot yf I have Goddes helpe and thin. Myn ax hed in the watur is went, therfor my tym now mun I tyne, And like more harme forto hent becaws I wot yt was not myne. I borowd yt at my frend, and bot he may it have, He wyll hold me unhend. Gud ser, helpe me to save!” 1057. The prophett sayd, “Con thou me tell about the place betwyx us two?” “Yay, ser, forsoth,” he says, “yt fell in the myddes of the flud o ferre me fro.” Thei went and wold no lengur dwell, the prophett prayd ever os thei go. The watur boyld up os a well; the hevy yrn com up also Evyn unto the prophett hand. Then was the wryght full glade. The word went all that land how he his axhed hade.	others who; dwell (t-note) carpenters; there went trees such as there live damp weather (t-note) for a beam was very suitable; (t-note) shape found held fast axhead (t-note) Because mourning may I lose suffer (t-note) unworthy (t-note) (t-note) heavy iron; (t-note)
[ELISHA THWARTS AN ARAMEAN ATTACK (6:8–23)]
12685 12690 12695 12700 12705 12710 12715 12720 12725 12730 12735 12740 12745 12750 12755 12760 12765 12770 12775 12780 12785 12790 12795 12800 12805 12810 12815 12820 12825 12830 12835 12840 12845 12850 12855 12860 12865 12870 12875	1058. Sone aftur this the kyng of Syry, Ser Benedab, that we of tell, Was moved in anger and in yre agayns the kyng of Israel. He cald Phylysteyns fell ose fyre and moved his malyce them omell. To stroy Joram was his desyre, bot with quayntyse he wold hym quell. He wyst a privay strayt wher Joram oft con gang. Ther bad he them go wayte and murther hym them amang. 1059. Forto fulfyll this fals entent his kenest knyghtes he cald by name. Unto that way wyghtly thei wentt, als he had sayd to do that same. Sant Elysew wyst how thei ment. Kyng Joram forto sheld fro shame His message sone to hym he sent and bad he suld hold hym at hame And pase noyght owt of toun fro dred of more myschefe, For his enmys ware bown with hatred hym to grefe. 1060. When Kyng Joram wyst of this wrang, that he was warned, he was full fayn. The knyghtes when thei had lygen lang in wayte, then went thei hame agayn. Kyng Benedab of sorow sang when he wyst his warke was in vayn, And sayd his men themself amang his privay consell couth noyght layn. He sware who yt ascryd that his wyll was unwroyght, Fro yt myght be aspyd with bale yt suld be boyght. 1061. The knyghtes themself sakles knew and herd hym make slyke manasyng, Sayd, “Ser, we sal be fown trew and no consell to bere ne bryng. Thor is a prophett Elysew that at his wyll may wytt all thyng. And thei both are of Ebrew, we wott well he hath warned the kyng. He dwels in Dotaym, a cyté here nere besyde. Bot yf yt ware by hym, thi spech myght never be spyde.” 1062. Then bad the kyng go grett plenté and that this fatur fast ware feld. “Sett a sege to that same cyté whore in thei sayd the prophett dweld, And bryng that mawment unto me that of swylke maystres has hym meld. He sall be hanged heygh on a tre bycause he has our consell teld.” To Dataym then thei soyght, and seged yt sone thei have. Bot all ther werke was noyght, God wold His sonderman save. 1063. Fell on a morn the prophett man luked furth, and in the feld he fand Wele mo men then we nowmer can, harnest full wele both heuyd and hand. Unto his maystur fast he ran, “Alas, alas!” full lowd cryand, “That we ware born, now may we ban bot we be lyve may lefe this land. For sertes sone we be ded, our enmyse are so nere.” The prophett says, “I red that thou mend thi chere. 1064. “Hopes thou not that I may have os mony men and more of myght Fro all Sarsyns me forto save and forto maynten me in my ryght?” Then forto loke he led his knave: on that other syd a selcowth syght. He saw no sted to styre his stave for baners and for basnettes bryght. Then sayd the prophett, “Loo! Thies men are at my wyll Whatso I byd them do with forse yt to fulfyll.” 1065. His servant sayd, “The kyng of Syre myght never rayse so rych aray.” The prophett says, “Wele mo then thire may I have redy ylka day To do whatever I wyll desyre.” Then unto God thus con he pray Thyr hethyn folk, fulfylled of yre, sone of ther syght be tane away. Hastely he had his bowne: God so his sand has sent. Thei fayled syght as sone and wyst not whore thei went. 1066. The prophett then began to go to them that waytt hym with wrang. He and his man withoutyn mo went all ther enmys evyn amang. He sayd to them, “Who seke ye so?” Thei sayd, “To take a traytur strang, On Elysew, hym sall we slo.” He says, “So may ye lygg full lang! He went fro this cyté sythyn a sevyn nyght past. And ye wyll wend with me, we sall fynd hym at last. 1067. “Yow forto led I sall not layn tyll ye se hym all opynly.” Thei say, “We sall ye sew certayn, for that carll we wold fayn com by.” He led them furth with pase full playn into the cyté of Samary. Of that fayr was Kyng Joram fayn, for thei had wayte hym with envy. The gates full sone ware sperd, thei wend all had bene feld. Of Ebrews noyce thei hard, then was ther comforth keld. 1068. The prophett then Sant Elysew prayd God to graunt agayn ther syght. Sone ylkon of them other knew; then ware thei mased all owt of myght. Ylkon trowd other was untrew to lede them so withoutyn lyght. Abowt was mony bold Ebrew to welcom them, os yt was ryght, With mony upbraydynges brayd and skornyng wordes gud wone. In bale thore thei abade, and comforth kene thei none. 1069. Thei saw how thei ware broyght in bale and clossed evyn in ther enmys hend. The kyng asked the prophett counsayle how thei myght best of them make end. Sant Elysew con say, “Sauns fayle, that thei be dede, I dyffend. Thou hath noyght wun them in batell, ne aftur them no sand thou send. Sen God thus hath them sent by His myght us amang, Yf thei suld here be shent, me thynke then werke we wrang. 1070. “And, ser, also thei trespast noyght sen tyme thei com to this cuntré. Aftur myself thei say thei soyght, that mater lyges alon to me. I red thei be to beldyng broyght for this nyght in this same cyté, And to morn mete unto them boyght, and aftur fode lete them go free. So sall we wrschep wyn of all thir men ever more, And other all of ther kyn to do us favour therfor.” 1071. The kyng sayd, “Ser, I vouchsave that thei be led os thou wyll lere.” The prophett gart them herber have and bad no noye suld neght them nere, And on the morn both knyght and knave had mete and drynke and meré chere, And nothyng for ther cost to crave, bot bad them wend furth all in fere. To ther cuntré thei come withoutyn lake of lym. The prophett went hym home agayn to Dotaym. 1072. Thei went full fast unto thei fynd Kyng Benedab with dukes hym by. Thei told hym how thei ware mad blynd with Elysew, the prophett myghty, And how he them as presoners pynd within that cyté of Samary. And sythyn he held them noyght behynd, bot convayd them all curtasly And so with beld them broyght owt of ther enmyse hand. The kyng grett wounder toyght that thei slyke frenschep fand. 1073. He sayd, “The prophett is myghty that so wele owt of wo may wyn. Bot Kyng Joram, our yll enmy, he sall aby or ever we blyn. Yf we persew hym prevely, the prophett sall sett debate therin. With opyn batell wende wyll I and dyng hym doun for all his dyn.” His barons sayd also, “We sall ye never forsake. Full gladly wyll we go this vyag forto take.”	Syria fierce as fire among (t-note) cunning; (t-note) knew; path did go; (t-note) ordered; (t-note) murder bravest; (t-note) what they meant to do (t-note) (t-note) very glad; (t-note) lain long revealed knew they were innocent threats found (t-note) Dothan; (t-note) Unless it was through him spied (t-note) traitor quickly was killed; (t-note) idolater (t-note) messenger; (t-note) [It] befell; prophet’s servant (t-note) can count armed; (t-note) (t-note) quickly (t-note) advise Believe Saracens (t-note) (see note) side [they saw] a strange (t-note) helmets (t-note) Many more than these taken; (t-note) boon awaited; (see note) delay slay; (t-note) remain a week ago If deny follow a very quick pace Samaria bolted; (t-note) knew; hidden sounds they heard dashed (t-note) (t-note) astonished outspoken aplenty trapped (t-note) Without doubt; (see note); (t-note) forbid destroyed advise; protection tomorrow food (t-note) honor instruct safe harbor trouble come near them (t-note) all together without injury until pinned help (t-note) (t-note) suffer; cease strike; sorrow expedition
[ARAMEAN SIEGE OF SAMARIA (6:24–7:20)]
12880 12885 12890 12895 12900 12905 12910 12915 12920 12925 12930 12935 12940 12945 12950 12955 12960 12965 12970 12975 12980 12985 12990 12995 13000 13005 13010 13015 13020 13025 13030 13035 13040 13045 13050 13055 13060 13065 13070 13075 13080	1074. So sayd his Sarsyns all be dene that fro that ded thei wold not dwell. So grett an ost was seldome sene os thei sone ordand them omell Of erlys, barons, and knyghtes kene, and commyn folk full ferse and fell. So went thei furth by cuntres clene unto the land of Israel. And charyottes with vytale gate thei full grett plenté, For that thei wold noyght fayle of Samary cyté. 1075. Unto the cyté rayked thei ryght and sone enseged yt all about. Kyng Joram when he saw that syght, forto be ded he was in dowtt. His enmyse dered hym day and nyght with full scharpe shetyng and with schowt. Unto tho men he had no myght, ne to no place he myght pase owt. When ther vytels ware gone, began hungur full grett. Then ware thei wyll of wone, for no more myght thei geytt. 1076. When whette and wyn and oyle con pase, then ete thei up all ther fee. Thei myght sell the hed of an asse for aghtene pennys of moné. Of two wemen grett pyté was that samyn wund in that cyté. That on of them cryd, “Alas!” fell doun before the kynges kne. The kyng wened that hyr wyll had bene mete forto crave. He sayd, “Woman, be styll! of me thou may non have. 1077. “Yt may not helpe on me to crye, I have no mete to mend thi chere.” “A, lord,” scho sayd, “I aske mercy and a ryghtwyse dome for Dryghten dere. Another woman, lord, and I, when fode fayled both ferre and nerre, We made connand of cumpany to ete our barnys both in fere. And, lord, my barn is etyn, and I for hungur spyll. Away hyrs has scho gettyn and wyll noyght forward fulfyll.” 1078. When Kyng Joram herd hyr thus say, that care com to his hert full cold. He says, “Woman, wend hens away! My sorow is more by mony-fold. The prophett that wyll noyght for us pray and myght amend us and he wold, He sall be done to dede this day for all the tales that he has told.” Wyght men he bad furth wend stryke of his hed at home. Bot God was ever his frend and warned hym or thei come. 1079. He told to other prophettes mo that samyn ware wonnand with wyn: “The kyng hath sent men me to slo, bot when thei come this close within, Spere our gattes, lett them not go! Thei sall not dere us with ther dyn. The kyng sall sone come aftur so, and then sall we make his bale to blyn.” Evyn als he sayd was done: tho men ware haldyn styll. The kyng com aftur sone and sayd the prophett untyll: 1080. “Us thynke, ser, thou dos noyght thi dett, that wyll not pray to God for me And sees how that I am umsett with fellows folke and may not flee.” And with tho wordes for gref he grett, the prophet of hym had pyté. He sayd, “Ser kyng, thi mornyng lett! To have helpe hastely I hete thee. Befor this tym to morn, here in this same cyté, Of wyn and oyle and corn sall all men have plenté.” 1081. The kyng was of that word full fayn and his gud Ebrews yyng and old Bycause thei had oft sene certayn all trew that he befor had told. Bot on ther was spake ther agayn and brast owt with thir wordes bold. He sayd, “Bot God fro Hevyn yt rayn, slyke welth may not com in our wold.” The prophet says, “Thou sall se this same that I of mell. Bot for thou trows noyght me, ther with thou sall not dele.” 1082. Als the prophett sayd, sone aftur fell, for he askyd nothyng God to greve. Besyde that same cyté con dwell faur messell men in gret myscheve. Ylkon con to other tell, “We wun here owt of all releve. The hethyn men is myrth omell, to them for mete is best we meve. For yf thei wyll us slo, that suld to us be levere Then thus to wun in wo and fele defawt forever. 1083. “And yf thei with mete mend our chere, then have we not wast all our way.” So went thei furth all faur in fere agayns the evyn on the sam day. The hethyn oft, or thei com nere, ylkon con untyll other say, “The Ebrews comys in armys clere. The feldes ar full of rych aray.” And sone sum other sayd, als yt semed unto ther syght, “All Ebrews ar arayd us forto fell with fyght.” 1084. Kyng Benedab fast mad hym boun to lett all be withoutyn beld. He sayd, “I hard never swylke a sownd of folke sen fyrst I was a chyld. I warrand Egyp is comyn doun with Arabys full wod and wyld. Fast wyll I flee and take sum toun, for, and we byde, we be begyld.” He hyed hym fast before and left all his aray. Them toyght thei wysest ware that fyrst myght wyn away. 1085. Thei ware so mased in ther mode that of ther tressour toke thei none. Thei forgatte all ther erthly gud, that greved noyght when thei ware gone. The faur seke men full softly yode, thei wend have fon men mony one. Ther lyst was most to lyfes fode, and therof fand thei full gud wone. Thei ete and dranke ther fyll, to warn them was no wyght. And thore thei held them styll and rested all that nyght. 1086. Thei ware up erly on the morn and trussed togeydder gold and fee. And to ther howse thei have it born with other gud full grett plenté. Then went thei furth the gattes beforn and told semers of that cyté: “The hethyn has ther loges lorn, and thei ar went, this warrand we.” Tho kepers told the kyng how the faur seke men sayd. He was glad of that tythyng, and hastely he purvayd. 1087. The chef of all his chevalry he bad then wend in wyll and toyght Aftur this spech forto spyre and spye whedder thies sawes bene soth or noyght. “Thay may lyg in a buschement by tyll we out of our beld be broyght, And fall on us so sodanly. Therfor is gud the soth be soyght.” His knygh went and fand, als the seke men con say, All welthes wele ordand and the men went away. 1088. Thei fand in chambers and in hall sylver and gold and garmentes gud And garners full, both grett and small, with whette and flour for mannys fode. Grett vessels in ther cayves we call, with wyn and oyle full styll thei stod, And stalworthy stedes in ther stall with charyottes charged as thei yode. Thei fand ther vitaylyng to releve all that land. Unto Joram the kyng this was joyfull tythand. 1089. Kyng Joram wyst by sawes sere that his enmys war went away. No mervell yf he had gud chere that lang had fun so fell affray. Sone gart he crye be clarions clere and to his Ebrews con he say That thei suld pase furth fast in fere and ylkon geyte gud that he may. Then, both by hors and man, grett ryches have thei broyght. Every on had plenté then that befor had ryght noyght. 1090. No ferly yf tho folke ware fayn, and thei thanked God, os was worthy. And als thei enturd in agayn into the cyté of Samary, The man that sayd, bot God yt rayn, ther mete suld never so multyply, Evyn in the entryng was he slayn. So was fulfylled the prophecy Qwylk Elysew by word wroyght, that sayd he suld yt se, Bot for he trowd yt noyght, no help therof had he.	straightway deed together fierce and strong; (t-note) besieged (encircled) harmed (t-note) (t-note) did pass away cattle; (t-note) eighteen pence; money together dwelled judgment from the Lord; (t-note) (t-note) agreement; (t-note) eat our children all together [the] covenant sorrow go (see note) if; (t-note) (i.e., executed) off before together were dwelling with joy (t-note) (t-note) Bar injure sorrow to cease duty beset fierce wept cease assure (t-note) Unless such; (t-note) (t-note) speak because; believe; (t-note) (t-note) leprous among [themselves] preferable feel emptiness together evening (t-note) fields courage; (t-note) heard Arabs; (see note); (t-note) if we remain; deceived pleasure they found a great amount (t-note) packed up; (t-note) [the] gatekeepers abandoned attest (t-note) (t-note) look and see; (t-note) truth ambush nearby; (t-note) shelter (t-note) granaries cellars (t-note) (t-note) news many signs; (t-note) long; experienced such terrible fear as one; (t-note) (see note) (t-note)
[A DIGRESSION ON DESPAIR, AND THE EXAMPLE OF JUDAS]
13085 13090 13095 13100 13105 13110 13115 13120 13125	1091. Heyre may we fynd by fygur fayre exsempyll schewd to our syght That no man suld be in dyspare of Goddes mercy, ne of His myght. For als He made both erth and ayre and with His Word all wardly wyght, So is His myght to amend or payre aftur ther wyll is wrang or ryght. Who in dyspare makes end so fro all fayth to fayle, Thei fayr furth with the Fend to byde ever in his bayle. 1092. This case was kend by cursed Judas, qwylke sold his Lord that all may sayve. He trowd not trew for that trespase, therfor he wold no mercy crave. He was so sett with Satanas that with a cord that cursed knave Hanged hymself. And so he has his home in Hell and ever sall have. What syn so we have done, yf we to trowth wyll tent, God wyll forgyf als sone as we wyll ryght repent. 1093. Also we may exempyll se and by swylke case have knawyng clere: All yf ourself so synfull be that God wyll not our prayers here, Of holy men then here wyll He that for us profers ther prayer. Then is yt gud wysdome that we send our saynges by sanctes sere And speke, whyls we have space, to them we wott are wyse, Of God to gett us grace sone of our syns to ryse. 1094. The Fend is qwaynt us forto qwell bot yf we lefe his lare lyghtly. For and we in his donger dwell, he makes our myse to multyply, As yt with Judas fyrst befell. For he mystrest in Goddes mercy, He hanged hymself and is in Hell with wo, as his werke was worthy. God graunt us spech and space sone to forsake our syne, And so to gete His grace that we to welth may wyne!	figuration (t-note) (see note); (t-note) harm; (t-note) (t-note) the Devil (t-note) listen Even hear (see note) prayers by many saints (time on earth) know; (t-note) cunning; destroy; (t-note) if we; power errors (t-note)
[THE DEATH OF BEN-HADAD (8:7–15)]
13130 13135 13140 13145 13150 13155 13160 13165 13170 13175 13180 13185 13190 13195 13200	1095. Now forthir of this same to see our processe playnly to declare: Kyng Benedab com to his cuntré and herd tell of this ferly fare, How four messell mad hym to flee and all wyght men that with hym ware. Swylk schame ther in his hert had he no comforth myght hym cover of care. For he so fayntly fled and lefed all in that sted, He lay seke in his bede in dowt forto be ded. 1096. With no kyns medcyns wold he mell, so was he angred inwardly. He cald a prince heygh Azabell, and bad hym take tressour and cumpany, And wend furth fast, for nothyng dwell, unto that cyté of Samary, And pray the prophett hym forto tell whedder he sall lyfe or dy. The prince the cuntré knew; he went, and sone he fand The prophett Elysew and proferd hym his presand. 1097. “Syr, the kyng of Syry certayn is seke, and hydder he hath me send To wytt sum certayn of his payn, wedder yt sall sesse or sone make end. He prays thee take this presand playn.” The prophett says, “That may not me amend. Bot have yt home with thee agayn and say hym als thou sall be kend. Lere hym that he sall lyfe and in that poynt hym plese; Els may thou mater gyf to do hym more dysese. 1098. “Bot hardely I to thee hete: within few days his ded is nere.” The prophett then began to grete and forto mon and make yll chere. When Azaell saw hym so lete, the cause full fast he con enquere. He sayd, “For thou sall make thee mete to wayte Ebrews with sorows sere.” Azaell answerd ryght, “That ded I wyll deny. I am no man of myght forto make swylke maystry.” 1099. The prophett hert was hevy os led. He sayd, “In thiself this I se. The kyng of Syry sall sone be ded, in lyfe no langer last sall he. And thou sall stand furth in his sted as crownd kyng of that cuntré. Then sall thou werke by weked red and stroy this reme, that rewys me. Bot I am fayn forwhy I sall noyght se that syght. For of grett eld am I, me fayles both mynd and myght.” 1100. The prince agayn his gate has grayd als glad a man as he may gang. Unto the kyng of Syry he sayd, “Ser, thou sall fare well and wax strang.” Bot yll lechyng for hym he layd so that his lyf last not lang, And with the paynyms so he purvayd that he was mad kyng them amang. He rewled them so in rest and mad ther myrthes more. Thei sayd he was the best of all that had bene before.	(t-note) (t-note) (see note) lepers relieve of sorrow; (t-note) left; place (t-note) deal (t-note) Hazael (t-note) (t-note) (t-note) told Instruct (see note); (t-note) discomfort firmly; assure weep moan behave (t-note) yourself fit ambush; many; (t-note) (t-note) through wicked advice realm; rues glad because road has taken doctoring; (see note); (t-note) pagans (t-note) (t-note)
[REIGN OF JORAM OF JUDAH (8:16–24; 2 CHRONICLES 21:4–20)]
13205 13210 13215 13220 13225 13230 13235 13240 13245 13250 13255 13260 13265 13270	1101. Now lefe we this Azaell that kyng of Syré hymself con ma, And Joram, kyng of Israel; a lytyll tyme we lefe them twa. Of that other Joram wyll we tell, kyng of Jerusalem and of Juda. He wedded the doyghtur of Jezabell and Kyng Acab doyghtur alswa. Hyr name was Godolé, als clerkes may clerly knaw. Thrught hyr ordanyng was he to lef God and His Law. 1102. For scho was comyn of paynyms kyn, scho mad hym on hyr mawmentes mene. When he to govern con begyn, he slogh up all his kynred clene, Fyrst his brethyr, he wold not blyn, and sythyn his dukes dughty be dene. Hym toyght no wrschep more to wyn then greve them that gud men had bene. Thus may gud womans wyll to God full gretly plese, And als whore thei ar yll gare do full grett dysese. 1103. To tyrantré so con he tent, no gaine myght hym bettur glad. Sant Elysew unto hym sent a byll that his maystur had made. Ely, whyls he in land was lent, mad prophecy in bokes brad, And of this mater then he ment to bye, all yf yt long abad. For all behoved be done, poyntes of ther prophecys, Auder sythyn or sone. The wrytt was on this wyse: 1104. “Joram, for thou has left the Law that Moyses in his lyf con lere, And unto dewlys thi dedes doos draw and of Hevyn has no hast to here, And for thou has kylled, as we knaw, thi brethyr and thi dukes dere, Her is assygned in this saw how thou sall suffer sorows sere. Enmys sall on thee fall and defoule thee before Thi wyfes and wemen all that thou wold wrschept wore. 1105. “Thi suns and thi doyghturs sall be slone, als thou hath kyld other of thi kyn, And sythyn thiself sall be tone with wo that thou sall never owt wyn. Thi lygham and thi lyms ylk one sall rankell and thou royte within, And medcyn sall thou never have none bot fall to fylth for thi syn. And so sall thou make end with wo, as ys worthy.” All this care was contened with poyntes of prophecy. 1106. And for all suld wurth on swylke wyse as God by prophettes purvayd has, With Ethyopes and Arabyse sone all his wyfes unwrschept was. And all his suns with doles dyes bot one, the eldest, Occozias. Hymself royted and myght not ryse, with hydows payn so con he pase. For unlafull lyfyng thus was his endyng vyle. Then Occozi was kyng, bot he lest lytyll whyle.	did make; (t-note) (t-note) (i.e., Jehoram); (t-note) also Athaliah; (see note) to practice her idolatry; (t-note) murdered brothers; (t-note) brave dukes forthwith honor tyranny; attend (t-note) Elisha; (see note) Elijah; remaining tarried long (took a long time to occur) Either then (t-note) teach devilry; (t-note) hear (t-note) many; (t-note) desired to be honored slain taken body fester; rot (t-note) happen in such ways Ethiopians and Arabs; (see note) dishonored sorrow died Ahaziah He himself (i.e., Joram) rotted die (i.e., contrary to the Law) lasted; (t-note)
[JORAM OF ISRAEL WOUNDED (8:25–29; 2 CHRONICLES 22:4–6)]
13275 13280 13285 13290 13295 13300 13305	1107. Now lefe we the kyng Occozi. of other Joram wyll we tell That soyjornd kyng in Samary and led that land of Israel. He geydderd hym grett cumpany with Kyng Benedab more forto mell, Bycause he had wun with maystry Ramatha and thor con he dwell. Joram wold wyn agayn that cyté yf he myght; Bot his werke was in vayn, that boldenese dere he boyght. 1108. To Ramatha he con persew and seged yt on ylka syd. And sone ther had he note all new: with a dart a wound full wyde. He feled yt so that few yt knew, bot ther he myght no langer byde. He had a steward that heyygh Jew, to hym he toke his ost that tyd. He went to Jezeraell softly, for he was sare. Thore wonned Qwene Jezabell, his moyder we ment of are. 1109. With hyr with lechyng thor he lay, for nerre home he myght not pase. Kyng Occozi, his cosyn, herd say how that his eme yll wounded was. He ordand hym full rych aray of hors and harnes that he has. To Jezeraell he toke the way, and of his fare full fast he as. So sojorn thei in fere with Jezabell, the qwene. Full sone ther sall thei here that sall turn them to tene.	Ahaziah remained Ben-hadad (see note); interfere; (see note) violence Ramoth-Gilead cost him dearly besieged troubles received it [in such a way]; (t-note) stay who was named Jehu; (t-note) host at that time Jezreel; (t-note) injured dwelled spoke of earlier medical help closer to home uncle (t-note) (t-note) together; (t-note) what shall; sorrow; (t-note)
[JEHU PURGES ISRAEL’S ROYAL HOUSE AND RELIGION (9:1–10:36)]
13310 13315 13320 13325 13330 13335 13340 13345 13350 13355 13360 13365 13370 13375 13380 13385 13390 13395 13400 13405 13410 13415 13420 13425 13430 13435 13440 13445 13450 13455 13460 13465 13470 13475 13480 13485 13490 13495 13500 13505 13510	1110. The nobyll prophett Elysew, als God ordand them two omell, He sent another prophet trew and bad hym go and tythynges tell Unto the dughty duke ser Jew in the ost whore he con dwell, And that he suld anoynt hym new forto be kyng of Israel: “Say God hath ordand so that he that forse sall fell And venge hym on them two: Joram and Jezabell. 1111. “And bad hym stroy up all the kyn of Kyng Acab in elka eld, For he to Nabot dyd grett syne that slogh hym falsly for his feld. And Jesabell gart all begyn, and sythyn scho gart with spere and scheld A hunderth prophettes lyfes to twyn for all the welth that thei had in weld.” The prophett went to Jew and told hym all this chaunce, How the prophett Elysew bad hym go take vengance. 1112. And when he had sayd his errand betwyx them two full prevely, Thore he anoynt hym with his hand and cald hym kyng of Samary And of all els in Israel land, and then he wendes his way in hy. The pepyll asked to understand what this sendyng suld sygnyfye. The duke told them tythyng how Joram suld be ded, And how he suld be kyng and stand furth in his sted. 1113. Then was grett myrth to see them mete, so wylly to that warke thei wore. Thei spred ther cloghes befor his fete and raysed hym kyng, ose fell therfor, And holy unto hym thei hete to be his men forevermore. And then thei gate the gaynest strett to Jezarell, for Joram was thore. When Kyng Joram hard say hys ost com on swylke a wyse, He wend full wele that thei had overcomyn his enmyse, 1114. And therfor was he ferly fayn. All yf his wound werkyd hym yll, He rayse and went Duke Jew agayn to welcom hym with word and wyll. Tyll Nabod feld he passed playn, and in that sted then stod he styll, And with a dart thor was he slayn the propfecy to fulfyll. Lyke to his fader before, forto venge Nabod blod Hys body left thei thore to bestes and foules fod. 1115. Kyng Occozi, his cosyn, saw how that his eme to ded was dyght. Therfor on dregh he con hym draw and ordand hym full fast to flyght. Bot als he rayd furth by a raw, the dukes men of hym had syght, And to hym thrast thei in a thraw so that he lost his lyves lyght. Hys men his body bare to Jerusalem cyté. That comyng was grett care to his moyder Godolé. 1116. Duke Jew with his clene cumpany enturd the cyté of Jezeraell. “Welcom, our kyng!” the folke con crye and mad hym homeg them omell. All this was care and contrarye unto the fals Quene Jezabell. To a hygh tour con scho hy, and thore scho cast out wordes fell. Scho cryd to the duke, “Ser Jew,” and oft scho con record, “Thou fals traytur untrew sakles hath slayn thi lord.” 1117. Scho wered hym with wordes kene. He spyrd who spake tho wordes bold. Thei sayd, “Ser, Jezabell, the quene, Kyng Acab wyf ye knaw of old.” Then at hyr wordes he was full tene. He bad two men that wyghtly wold, “Go cast hyr down yow two betwene, so sall hyr sayng sowr be sold.” To that werke ware thei prest and hasted them full fast. Over the wall thei hyr kest that all hyr bowels brast. 1118. The duke was sett in Joram se, resavyd with alkyns reverence ryfe. Thei mad grett fest with mekyll gle, and all thei love God of His lyfe. On Jezabell yett mynd had he, all yf scho had styrd mekyll stryf. He bad hyr cors suld bered be because scho was a kynges wyfe. Bot with hundes was scho etyn or any man com thare. To bereyng was noyght gettyn bot nayles and banes bare. 1119. Kyng Jew then cald his princese of price and sayd, “Sers, loke ye mervell noyght That I have wroyght now in this wyse, both kyng and qwene tyll end broyght. This is for nokyns covetyse, that sall ye wyt wele in your toyght. Bot God in whom all lordschep lyse, He wold that vengance suld be soyght For Nabod, that nobyll man, that was slayn for his feld. For Sant Elysew sayd then bestes suld ther bodes weld.” 1120. Then answere all that folke in fere, “Ser, of this fare ar we full fayn. For sen God wold that yt so were, no gud man suld say thor agayn.” Then sent he folke both fere and nere to seke on ylka syd certayn Kyng Acab kynred to conquere. Thei sessyd not or all ware slayn. Both man and chyld and wyfe full wyghtly had ther wage. Thei left not on on lyfe that langed to that lynage. 1121. To hym was told then prevely that ther was sexty chylder yyng, Kyng Acab suns, in Samary to soyjorn thore in save kepyng. And to that cyté he sent forthy and bad men suld byd for nothyng Bot stryk of all ther hedes in hy and unto hym be lyve them bryng. To hym tho hedes ware fette, and sone he wold not blyn Bot on the walles them sett in sygne of Acab syn. 1122. Kyng Jew then wold no langer lend in Jezeraell so styll to stand. To Samary then wold he wend, the chefe cyté of Israel land. All folke that were to Acab frend, he feld them down wher he them fand, And all fals prophettes he schope to shend that Jesabell thor had ordand. And all by a sotell sleght ordand he yt suld be. He gart cry all on heght throught owt all that cuntré 1123. That he wold make thor sacrafyce to Beall, that was god of Tyre. And all that wold werke on that wyse he sayd suld have his helpe to hyre. The fals prophettes full fast con ryse, to do that ded was ther desyre. And sone thei soyght for that assysse to Samary, both sun and syre. The kyng this forward fest, when thei ware samned so, Who so lufed Beall best into the tempyll at go. 1124. He sayd, “Tho that have bene abowt to wrschep hym with word and wyll, Within the tempyll sall thei hym lowt and all ther sacrafyce thor fulfyll. All other folk sall byd ther owt and pray to hym be stevyn full styll.” All this was done withoutyn dowt. Who lufed hym best sone lyked yll. The fals prophettes ylkon with wyfes and chylder yyng Into the tempyll ar gone at bydyng of the kyng. 1125. When all the fals prophettes ware past into the tempyll of ylk eld, The dures and wyndows spered he fast, and when he them wele festyd feld, Att ylka corner gart he cast als mekyll wod os men myght weld, And brynt all up with wyndes blast that non myght be tyll other beld. Yf any withoutt ware leved that to Beall had tone, He gart strykke of ther hed. so ware thei stroyd ylkon. 1126. Then gart he layte thurgh all that land who wold be boun unto Beall, And mawmentes, that ware made with hand of sylver and gold and gud metall, He stroke all down and lete non stand with the belders in bowre and hall, So that the folke no favour fand bot in grett God that governs all. Both be est and west thei wrschept God allway. Then regned he in gud rest and rewled in ryght aray.	Elisha together brave; Jehu; (t-note) company; (t-note) thus; (t-note) family; (t-note) of every age; (t-note) Naboth vineyard caused all to begin made; (t-note) end in possession Jehu the land of Israel goes; haste (t-note) the news gather willing promised took the most direct route (t-note) heard how in such a way knew wondrously glad Even; (t-note) rose; [to meet] Duke Jehu Naboth’s field as food for beasts and birds unto death was struck hedgerow; (t-note) (t-note) (t-note) sadness Athaliah; (see note) (t-note) homage among them (t-note) haste fierce repeat (t-note) without cause; (t-note) worried asked (t-note) very angry (t-note) talking be bitterly rewarded burst out Joram’s seat (i.e., throne) every kind of (t-note) even though she had stirred ordered that her corpse; buried dogs before burying; retrieved; (t-note) [anything] but; bones; (t-note) honored princes no kind of covetousness know well; mind; (t-note) desired Elisha; (see note); (t-note) people as one since; (t-note) speak against it far and near; (t-note) every Ahab’s family until reward one alive belonged (see note) therefore; (t-note) not delay at all strike off; haste quickly brought (t-note) (t-note) sign remain go killed; (t-note) caused to die ordained (i.e., by her actions) cunning trick caused it to be cried out Baal worship son and father (i.e., all of them) agreement made gathered (t-note) submit to him; (t-note) (t-note) (t-note) words pleased every age doors; barred; (t-note) he had them well enclosed as much wood remained given [honor]; (t-note) destroyed every one searched loyal; (t-note) idols dwellers except
[ATHALIAH’S REIGN OVER JUDAH (11:1–3; 2 CHRONICLES 22:10–12)]
13515 13520 13525 13530 13535	1127. Kyng Acab doyghtur Godolé held all Juda in hyr awn power. Yt was grett sorow hyr forto se hyr sun body broyght on bere. Hyr brother Joram, ded was he, and Jezabell, hyr moyder dere, And all hyr kyn in that cuntré. This was full herd to hyr at here. Therfor grett athes scho sware to venge hyr vilansly And to stroy les and mare the kynred of Kyng Davy. 1128. Scho sayd, “Sen thei thus begyn Kyng Acab kynred forto sla, Ther sall never none of David kyn lyf to be kyng of Juda.” Scho gart dystroy both more and myn that scho wyst ware comyn of that kyn swa. Bot a yyng chyld away con wyn by helpe of Byschop Joiada. He was hyd with his wyf in a chamber full fast, And so thei sayved his lyf unto sex yer was past.	Athaliah (t-note) son’s body; bier (t-note) very hard for her to hear oaths villainously (i.e., everyone) Ahab’s family live Jehoiada; (see note); (t-note) (I.e., the boy); his (Jehoiada’s); (see note) bedroom six years were
[JOASH ANOINTED AND ATHALIAH OVERTHROWN (11:4–21; 2 CHRONICLES 23:1–27)]
13540 13545 13550 13555 13560 13565 13570 13575 13580 13585 13590 13595	1129. The chyldes name was cald Joas, Kyng Acaze sun forsoth was he. Bot thore wyst no mo how yt was bot Joiada and his mene. He thynkes with all the helpe he has to sett hym in Kyng David se Over Juda with power to pase, qwylke that tyme governs Godolé. He sent clerkes that he knew thurghowt all that cuntré To prestes and prophettes trew and dekyns in sere degré. 1130. He bad thei suld com certan day to Jerusalem at make offerand. Unto hys sand durst non say nay, for he was byschop of that land. To Jerusalem the toke the way, redy to do all his commawnd. When all ware geydderd in gud aray, he sayd, “Sers, ye sall understand: God heyght to Kyng David and furth to hys barn teme To be kynges of this kyth of Juda and Jerusalem. 1131. “And in this tym is so betyd als Godlé hath ordand evyn: Of David kyn may non be kyd, bot thei be stroyd aftur hyr stevyn. Here is a chyld that I have hyd and noryscht now yeres sevyn. That he be kyng, this wold I byd, for nere that kyn is non to nevyn. And so sall God be payd, for els is all owt gone.” Be all assent thei sayd, “Ser, we ar payd ylkon.” 1132. Into the Tempyll thei toke the gate, and Joas for ther kyng thei ken. Thei raysed hym up in kynges astate, in David se thei sett hym then. The byschope bad men yeme the gate for Godolé and for hyr men, And, yf thei com to make debate, to slo them and thei ware slyke ten. Scho gate hyr men of myght unto the Tempyll to gang. To ded thore was scho dyght; sum toyght scho lyfed overlang. 1133. The gud byschop than Joiada cast down the tempyll of Beall And other mawmentes mony ma that men had mad of sere metall. Then all the kynred of Juda gart he sone togeydder call, And Joas for ther kyng thei ta and sett hym in Kyng David stall. He lyfed in pese and rest and wed a worthy wyfe. To pay God was he prest whyls Joiada last in lyfe.	Joash Ahaziah’s son truly company; (t-note) David’s throne (t-note) deacons of every rank message dared they took promised children's offspring land (t-note) Athaliah known command; (t-note) mention pleased pleased each one acknowledged throne watch such death (t-note) idols; (t-note) much metal took; (t-note) please; eager (t-note)
[HAZAEL THREATENS JERUSALEM; JEHOAHAZ REIGNS IN ISRAEL (12:17–13:9)]
13600 13605 13610 13615 13620	1134. Bot aftur sone so yt befell that in his trewth he wex untrew, Als we sall sone here aftur tell, bot fyrst we wyll nevyn noyes new. The kyng of Syre, ser Azell, with mony Sarsyns con persew To stroy Kyng Jew of Israel by the prophecies of Elysew. Thei brynt town and cyté to Samary on ylka syde. Kyng Jew was fayn to flee and fro ther harm hym to hyd. 1135. He regned twenty-sevyn yer, full ryall kyng in rych aray, And then he dyed with sorows sere, when all his welth was went away. And Joacas, hys sun so dere, was crowned kyng aftur his day. Bot he was noyght, als men may lere, lyke to his fader in lefull lay. Kyng Jew sun Joacas now leve we renand thore, And of yyng Kyng Joas now wyll we muster more.	grew mention; (t-note) Hazael Saracens (i.e., pagans) Jehu burned years; (t-note) Jehoahaz; (t-note) lawful loyalty reigning Joash
[DEATHS OF JEHOIADA, HIS SON, AND JOASH (12:19–21; 2 CHRONICLES 24:15–27)]
13625 13630 13635 13640 13645 13650 13655 13660 13665 13670 13675 13680	1136. Grett wrschep in his yowth he wan ay whyls he in God con trow. Bot Joiada, that nobyll man, dyed aftur then in lytyll thraw, And Zacary, his sun, was than ordand byschop of ther law. Kyng Joas sone aftur begane to yll dedes hym forto draw. He forsoke Goddes servyce and lyfed in mawmentry. All wroyght on that same wyse that used hys cumpany. 1137. The laws of God hym lyst not lere. That was foly, and so he fand. Bot for hys werkes to God ware dere whyls Joiada had lyf in land, He warned hym by prophettes sere his yll lyf to lef of hand. And Zacary was byschop nere; he styrd hym most, I understand. And for he proved hym playn how he his myse suld mende, In the Tempyll was he slayn evyn at the auter ende. 1138. To serve God as he con stand, so was he kyld with Kyng Joas. All the grett favour that he fand in Joiada forgettyn he has. And for he was to God grocheand, his powere sone gun payre and pas, And full hard hape com hym on hand with grett were, os he worthy was. The kyng of Syre, Azaell, that we spake of before, With grett ost on hym fell and stroyd up all that store. 1139. He cast down castels, townes, and towrs, ther myght no strenght agayn hym stand. He brynt ther burghes, hales, and bowrs and all ther frutt wher he it fand. Kyng Joas than full lowly lowrs, and lever he was to lefe of hand All ryches and erthly honowrs then forto lose his lyf in land. He gafe them all the thressour and all the vessel of price That his elders before had sett to Godes servyce. 1140. Phylysteyns then ware ferly fayn for goddes that thei togeydder brast. Kyng Azaell went hom agayn with tressour all withoutyn taste. Kyng Joas lyfed with mekyll payn, for Jerusalem was roved and rast. Sythyn with hys awn men was he slayn, for all that cyté so had he wast. Of yeres aght and fawrty regned he befor his dede. Then his sun Amazi was crownned in his sted.	honor ever while Jehoiada; (t-note) in a short time Zechariah idolatry it pleased him not to follow (t-note) But because (t-note) many to let go stirred sins altar killed by (t-note) insulting; (t-note) disintegrate fortune uncertainty (t-note) destroyed all that possession (t-note) halls, and homes their fruit frowns leave behind treasury worth very glad; (t-note) goods; packed up (t-note) without difficulties plundered Then laid waste forty-eight years; (see note) Amaziah
[ELISHA’S DEATH AND HIS FINAL MIRACLE (13:10–21)]
13685 13690 13695 13700 13705 13710 13715 13720 13725 13730 13735 13740	1141. Long aftur this so yt befell: another kyng that heygh Joas Governd that land of Israel aftur his fader, Kyng Jocas. Sant Elysew then thor con dwell, and in that same tyme seke he was. Kyng Joas when he herd so tell, to vysett hym grett hast he has. His seknes so sore he plenyd and sayd, “Ser, and thou dy, My strenght mon be restrened; therfor I am sory.” 1142. The prophett comforth than the kyng and sayd, “The soth we sone sall knaw Wher thou sall lang lyf in lykyng and be owt of thi enmys aw.” A bow he gart unto hym bryng and bad the kyng bend yt and draw And schote arows at his desiring evyn as hym lyst both hegh and law. Thre arows schott he sone, the bow than down he layd, And when he so had done, the prophet was noyght payd. 1143. He sayd, “Ser, had thou schott all thies, thou suld have had lordschep in land And overcomyn all thin enmyse, the Phylysteyns, whore thou them fand; And now bycause thou schott bot thryse, bot thre tyms thou getes the overhand.” When he had sayd on this wyse, the kyng went home full sore wepand. Then dyed Sant Elysew, and for he lufed His Lay, God sent full grett vertu for hym aftur his day. 1144. When he was dede, his cors thei dyght in a grave stalworthy of stone. A man was murdred on a nyght with thefes that had his tressour tone. And for he suld be owt of syght that of ther werkyng wytt suld none, That ded cors thei had hid full ryght thor Elysew was layd alone. And when yt neghted nere to the cors of Elysew, Yt rayse up hole and fere and told this tale for trew, 1145. How that he was with enmys slayn and stylly stokyn under the stones, And how God gaf hym lyf agayn by vertu of tho blessed bones. So may men see yt was certayn that he lyfed nobly for the nones, When God wold schew swylke power playn aftur his ded ofter then ones. For oft tyms seke and sore that to that place persew, Full wele waryscht thei wore and hole of hyd and hew.	(see note); (t-note) Jehoash Jehoahaz Elisha sick (t-note) visit mourned if you die (t-note) (t-note) Whether; (t-note) fear (t-note) (t-note) (t-note) (t-note) pleased all these [arrows]; (t-note) wherever you will get the upper hand (t-note) God’s Law corpse; (t-note) (t-note) thieves; goods stolen none should know; (t-note) dead body; (t-note) where approached near; (t-note) rose; whole and healthy truth (t-note) quietly stuck all the time openly; (t-note) more often than once relieved made completely whole
[JEHOASH AGAINST ARAM; AMAZIAH OF JUDAH (13:22–14:22; 2 CHRONICLES 25:1–28)]
13745 13750 13755 13760 13765 13770 13775 13780 13785 13790 13795 13800 13805 13810 13815 13820	1146. The kyng of Syre, Ser Azaell, that named was an nobyll man, Dyed aftur sone, and so befell that aftur hym regned his sun Adan. Joas, the kyng of Israel, wered on hym and thryse wrschep wan, Als Elysew before con tell by thre arows that ware schott than. All that was lost before, both cytés, town, and toure, By strengh he con restore and gate full grett honoure. 1147. The kyng of Jerusalem Amasy, a herdy man of hert and hand, Toyght he wold have the maystry of hethyn folke whore he them fand. He sembled sone grett cumpany of harnest men thryty thowssand, And to Kyng Joas of Samary sent he a full fayr presand Of sylver and of gold, a thowsand besandes bryght, And prayd hym that he wold help hym with folke to fyght. 1148. Kyng Joas was of this presand payd. Therfor be lyve to hym he lent A thowsand men ryght wele arayd to wend with hym whorso he went. And when thei ware full redy grad, God told Kyng Amazi His entent: The folke that Kyng Joas had purvayd, He bad thei suld agayn be sent. For and thei with hym yode, He sayd yt suld bewarre: “Ther lyfyng is not gud, therfore led them no ferre.” 1149. This commawndment fro he had knawn, for he wold gare no grevance grove, Tho men he dyd sone be withdrawn; that toyght them was grett reprove. And furth he went than with his awn, to Moabyse fast con he move. He stroyd all that was sett or sawn and gatt gold to his awn behove More then men myght tell, and went home agayn. The folk of Israel therfor ware nothyng fayn. 1150. Bot grett dyspyte them toyght therby that he had swylke hape in his hende, For he refused ther cumpany and wold not lett them with hym wend. Then this prowd Kyng Amazi, when God had hym swylke socur send, He lad his lyf in lechery and in Goddes Law hym lyst not lend. And when prophettes hym blamed, in tene he told them tyll Thei suld be shent and shamed bot yf thei held them styll. 1151. So hegh pride in his hert he has hym thynke no prince suld be his peyre. He sent unto the Kyng Joas letturs mad in this manere That he and all that with hym was suld serve hym on sydes sere; Or els with playn ware wold he pas hym and his kyndome to conquere. Kyng Joas sent agayn he was noyght ferd therfore; Yf he ware mekyll of mayn, he sayd Goddes myght was more. 1152. To tell of all ther toyle that tyd wold take long tym or all ware told. Kyng Amazi for his grett pride was putt to myschef mony-fold. How he had herme, is not to hyde, when Kyng Joas had hym in hold. His awn men gatt hym so on syd that he was kylled with cares cold. Thei broyght hym to bereyng in Jerusalem wrscheply, And after hym was kyng his sun that heyght Ozi.	Ben-hadad warred upon Amaziah (t-note) assembled bezants gift glad quickly (see note) wherever fully made ready; (t-note) provided should be sent back if; went farther cause; [to] grow caused quickly to be Moabites; (see note); (t-note) sown (t-note) not glad such fortune led he cared not to follow destroyed unless peer every side war afraid great in strength struggle at that time before; (t-note) harm in his control burying honorably; (t-note) Uzziah; (see note); (t-note)
[JEROBOAM II BECOMES KING OF ISRAEL (14:23–28)]
13825 13830 13835	1153. Sone aftur this the kyng Joas dyed in the cyté of Samary. Jeroboam, his sun, than was kyng crowned of that cumpany. Unto hym come a prophett Jonas and told to hym by prophecy Agayns the kyng of Syre to pase, for sone he suld have vyctory. He ordand hym and yode with baytell ryght arayd, And all was done in dede evyn als the prophet sayd.	(see note) go
[STORY OF JONAS (JONAS 1:1–4:11)]
13840 13845 13850 13855 13860 13865 13870 13875 13880 13885 13890 13895 13900 13905 13910 13915 13920 13925 13930 13935 13940 13945 13950 13955 13960 13965 13970 13975 13980 13985 13990 13995 14000	1154. Now in this tym is forto tell how God to men musters his myght, And of grett ferlys that befell to this prophet that Jonas hyght, And how God unto hym con tell of Ninivé that day and nyght Unto His resons ware rebell. And for He wold rewle them ryght, He bad Jonas go preche to tho men evyn and morn And His Law to them teche so that thei ware noyght lorn. 1155. Jonas herd tell of Nynyvé and of the folke so fell thei wore And yll-doers in all degré, therfor he dred hym to come thore. He gate hym schypmen over the se and ordand hym full fast therfore In sum fere cuntré forto be, that God and he suld mete no more. This was a foull foly when he so fondly dyd. God ys ever Allmyghty, from Hym may noyght be hyd. 1156. With maryners full sone he mett that sayd thei suld sayle to Cecile. Gud hyre to have thore he them hett to helpe hym to that uncouth yle. Bot in the se when thei ware sett and fro the land full mony a myle, Swylke stormes blew and on them bett thei wened to be lorn in lytyll whyle. The merchandes them amang cast owt the ryches fele, Bot the storme was so strang thei had no hope of hele. 1157. So when thei ware thus stratly sted in poynt that perell never to pase, Thei kest lotes als ther counsel red, and sone the lote fell on Jonas. Thei layted whore he lay on a bed, and asked hym what he done has. He sayd, “Fro God thus am I fled, and all this wo for me yt was. I knaw to God my gylt and all my weked toyght. Bettur ys that I be spylt then tho that trespast noyght.” 1158. When thei this herd, thei had pyté that his lyf suld no langer last. Bot for yt myght no bettur be, into the se thei have hym cast. Then sayled thei fast to ther cuntré, and fro all perels are thei past. And with a whalle sone hent was he that nawder flesch ne bon brast. Thre days and thre nyghtes was he within that whalle. So con God schew His myghtes apon His frendes to fall. 1159. When thre days and thre nyghtes ware gone, that fysch unto the banke hym broyght And in that land leved hym alon whylke God bad fyrst he suld have soyght. With mornyng then he mad his mone and wyst he had unwysly wroyght. Another tyme God hath hym tone and told unto hym eft His toyght: “Wende unto Nynyvé and tell to more and myn: Both thei and ther cyté sall synke down for ther syne 1160. “In faurty days bot yf thei pray and do swylke penance as to Me pays.” Then Jonas went wyghtly his way, he durst no langer make delese. That cyté was, als we here say, so mekyll and so wyde of ways That unethes that any man may a fote pase thrugh yt in thre days. Jonas enturd within, als God had hym purvayd. To preche con he begyn and thus to them he sayd: 1161. “Your Savyour thus has me send to warn yow how His wylles wore: ‘Bot yf ye wyll your myse amend and graunt to greve your God no more, Or faurty days ben comyn tyll end, sall ye have sorows sere and sore. To Hell your cyté sall dyscend, als other fyfe hath done before. Thei used unkyndly syn, als ye werke now all ways. Be lyve bot yf ye blyn, your cyté synkes,’ He says.” 1162. Sone all tho folke of Nynyvie, qwen thei herd of this carfull cry, Graunt ther gylt with grett pety and mekly asked of God mercy. And the kyng of that same cyté, the qwene, and all ther cumpany Laft all ther ray of ryalté, and sekes and hayres thei hent in hy. And so cled sat thei down full low both more and lese, And cast powder over ther croun in maner of meknese. 1163. When thei ware then thus stratly sted, the kyng gart be his commawndment That all folk suld in sekkes be cled and to mete suld thei take no tent. Yyng barns also suld not be fed bot that the lyf ware in them lent, Nore bestes also suld not be led to fude or faurty days ware went, So that both man and best suld pray and fast fro mete Of syns to be releschest and forgyfnes to gete. 1164. When God saw them so benly bow and do His bedyng bowsomly And holly heyght in Hym to trow and forsake all ther mawmentry, Ther lyfyng then He con alow and graunt them grace and gud mercy. This schewys to uus all holly how all sall have welth that are worthy. As the prophet Jonas was thre days in the se, So Cryst in erthe here was bered be days thre. 1165. Then stalked he fro that cyté styll, and the pepyll fast with penance prayd. He luged hym heyght under a hyll to se what suld be aftur grayd. And ay he loked that cyté untyll when yt suld synke, os he had sayd. And for yt stud, hym angerd yll, bot God was of ther pennance payd. And thayr prayer Hym plessed, therfor had thei ther boune. Jonas was yll dysplessed with hete of the sun full sone, 1166. Als yt in somer seson is sene. Bot God, that sone may send all seele, He mad an yvyn grofe grene, that umbrayd hym ever ylk dele. So sat he styll two hyllys betwen; that all suld wast, he wend full wele. And to hymself he sayd in tene, “This fayr is fals, fully I fele.” Bot on the morn be prime then wex his mervell more. The son was clere that tyme, and the yvyn was noyght thore. 1167. Then had he tene for that the tre was so away went on that nyght. God sayd to hym, “Why greves thou thee for thyng that is not in thi myght? Me lykes to sayve now Nynivé because thei ar repentand ryght.” Then sayd he, “Lord, have mynd of me that I myght sone to ded be dyght And fro this lyfe be reft!” Thus leve we of ther thynges And tell furth whore we left to end the Boke of Kynges.	wonders is called Jonas Nineveh (t-note) those abandoned fierce evildoers in every way (t-note) hired for himself shipmen (t-note) far folly (t-note) Sicily; (see note) Good wages; promised Such; beat believed they would be dead many living in dire straits amid indications cast lots as their beliefs advised searched thought those who (t-note) whale soon seized nor bone were broken left mourning; moan; (t-note) knew; worked unwisely; (t-note) Once more; taken more and less (i.e., everyone) unless (t-note) (t-note) delays; (t-note) great; (t-note) scarcely; (t-note) on foot; (t-note) (see note) Unless; sins (t-note) Before; are come to an end many (see note) five unnatural Unless you quickly cease sorrowful pity Abandoned; array of royalty sackcloth and hairshirts they seized in haste (t-note) (i.e., everyone) ashes; (t-note) caused be clad in sackcloth; (t-note) food; heed Young children; (t-note) unless; (t-note) before; spent released (t-note) obediently humbly wholly promise; trust idolatry show to us bliss (see note) buried set himself high ever; unto that city (t-note) gladdened; (t-note) reward happiness; (t-note) ivy grow green; (t-note) covered; every part knew full well grief by [the hour of] prime (t-note) It pleases me repenting death be taken (t-note) (t-note)
[ZACHARIAH AND UZZIAH (14:29–15:7; 2 CHRONICLES 26:1–23)]
14005 14010 14015 14020 14025 14030 14035 14040 14045 14050 14055 14060 14065 14070 14075 14080 14085	1168. Kyng Jeroboam we told of before of Israel and of Samary, He dyed when he myght lyf no more, when faurty yeres ware gone fully. And in his sted was crowned thor his eldest sun heyght Zacary. Hym wyll we lefe now styll in store and carpe furth of Kyng Ozi. Jerusalem and Juda begane he to governe wele. Bot sythyn he fayled ther fra with foly, that con he fele. 1169. Ay whyls he was a nobyll man, all had daynteth with hym to dele. He wered on Sarsyns and so wan grett wrschep and grett werdly wele. To by and byg fast he began borows fayre and cetys fele, And wele lufed was he than ay whyls he was of lyvyng lele. Goddes Tempyll ryght he arayd and mad gret cost theron, Evyn as yt was purvayd in tyme of Salamon. 1170. He was chefe of all chevalry whore so he come in all cuntré. On mold was no man so myghty, ne none so grett of gold ne fee. So was he sett in surquidry he held non half so gud os he. Therfor he fell in fond foly and past all over his awn degré. The Jews used ylk yere to make a fest of price And hald that day full dere with solempne sacrafyce. 1171. And so befell on that same day Kyng Ozi wyll no langer byd. Into the Tempyll he toke the way, and to the auter he hym hyed. He revescht hym in ryche aray, as byschopes used in that tyd. “I sall gyf sens,” thus con he say, so was he sett in pomp and prid. To the sensurs he brayd and gaf sens full gud sped. The prestes ware not apayd and blamed hym for that ded. 1172. “Syr kyng,” thei say, “to sayve thi grace, swylk offyce is not unto thee. Non aw at entur into this place bot connand clerkes of dygnyté, As prelates that the power has and prestes and dekyns of degré.” Unto ther tales no tent he tas; that boyght he sone, all men myght se. God toke vengance in hye and sent on hym ryght thore The evyll of meselry. so foule was none before. 1173. He was so lothly on to loke that none had lyst with hym to lend. Bot frendes and felows hym forsoke themself fro seknes to dyffend. The lordes and knyghtes that counsell toke owt of the cyté hym to send. And thor he wonned with wo and woke and so in myschef mad his end, For he tent not to presthed ne to prelate, And putt hymself to do that fell not for his astate. 1174. Be this ensampyll may we se, sen vengance thore so sone was sene, Us ow to honour ylke degré of Holy Kyrke that kept is clene, And noyght to wene ourself that we be worthy swylk maters to mene, Bot als thei deme in dew degré to drese our dedes on days be dene. God graunt us well to werke and so to lyfe and end In trowth of Holy Chyrche that we to welth may wend!	(t-note) place named Zachariah (t-note) speak forth; Uzziah; (see note); (t-note) pleasure warred against the Arabs honor; worldly wealth towns; cities strong loyal [to God] (t-note) On the earth (t-note) wait altar; hastened ravished himself in that time give incense rushed pleased; (t-note) None ought knowledgeable he takes no heed leprosy; (t-note) loathly; (t-note) desire (t-note) decision made (t-note) dwelled; misery he does not listen to estate example; (see note) since; there; soon; seen We ought; each rank; (t-note) Church; pure think consider Except as they judge; manner arrange; deeds; straightway; (t-note) (t-note) bliss; journey
	EXPLICIT LIBRI REGUM.	(see note)

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Fourth Book Of Kings (2 Kings)