35 Some words seem to have been lost here.
36 The Hebrew text is here different.
37 Curiously enough, our author here reads, "twenty-three thousand," in opposition alike to the Greek and Hebrew text, both of which have "three thousand."
38 Halm here reads "referetur," but "refertur," another reading, seems preferable.
39 The text here varies: we have followed Halm.
40 "septingenti et xiiii milia."
41 Some words have here been lost, but are conjecturally supplied in the text.
42 "Allophylos": lit. strangers.
43 Many of the proper names occurring in this and other chapters are very different in form from those with which we are familiar in the O.T. But they have generally been given as they stand in the text of our author, and they can easily be identified by any readers who think it worth while to do so.
44 "Non esse in se."
45 "Infractis viribus": Vorstius well remarks that "infractis" is here used with the sense of the simple "fractis."
46 Simply "osse asini" in text.
47 This is clearly the meaning, and Halm's punctuation, "invocato Deo ex osse, quod manu tenebat, aqua fluxit," is obviously wrong.
48 A clear mistake of memory in our author. The whole narrative is confused.
49 The meaning here is doubtful.
50 The Hebrew text has forty years.
51 No reference to this occurs in the Hebrew text, but it is found in the Greek, and is also noticed by Josephus. See the LXX. 1 Sam. v. 6, and Josephus, Antiq. vi. 1.
52 Called Kirjath-jearim in the English version.
53 Samuel was a Levite, but not a priest.
54 The text here is very uncertain; we have followed the reading of Halm, "lamas," but others have "lacrimas" or "latebras."
55 "Armorum" is here supplied, but some prefer "cotis," according to 1 Sam. xiii. 20.
56 This is a mistake: David was undoubtedly then a grown-up young man.
57 "Puer": another mistake.
58 "Reficiendi corporis gratia": different from the Hebrew text.
59 The text is uncertain, but the meaning is clear.
60 The witch of Endor seems here to be referred to as if she had practised ventriloquism, this being regarded as a form of demoniacal possession.
61 See Alford on Acts xiii. 21.
62 Halm here inserts the usual mark of a lacuna in the text: others omit the words "a plerisque autem."
63 He here specially refers to the well-known Chronicles of Eusebius, which were translated into Latin, and supplemented by Saint Jerome.
64 As is often the case with respect to numbers, there are discrepancies in the various accounts given of this census.
65 Here, again, there is much discrepancy in the accounts.