Chapter 1 #

¹ The interpretation of the name of Jesus (possibly, “of any man”) is to be rendered according to the testimonies of Sacred Scripture, demonstrating that all generations of His genealogy foreshadowed and prophesied the Savior, whose lineage was ordained by divine providence. Thus, the Lord Jesus Christ, who is the Priest according to the order of Melchizedek, and the King by the election of David, whom Samuel anointed as king and prophet before his brothers, as the Father also anointed Jesus Christ with the oil of gladness above His companions, is called Patriarch among the patriarchs, Priest among the priests, Judge among the judges, Prophet among the prophets, Leader among the leaders, Apostle among the apostles, and Angel of great counsel among the angels.

² In Abraham, he is understood as the Exalted Father, about whom Isaiah says, among other things: “His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace”. And David says: “If his sons forsake my law and do not walk in my judgments, if they violate my statutes and do not keep my commandments, I will punish their transgressions with a rod”. For when the sons of our Lord Jesus Christ, whom He begot through the word of life and caused to be reborn through baptism, fall, they will not be cast away, because the Lord upholds them with His hand of mercy, as He extended it to the perishing Peter.

³ In Isaac, He is Joy, as the angel said to the shepherds: “Behold, I bring you good news of great joy that will be for all the people”. Just as it was said about John the Baptist to Zechariah: “Many will rejoice at his birth”. For the birth of prophets and holy men, born through divine promise, brought joy to their parents and relatives; but the birth of the Redeemer of all and the Lord of the world rightly announced incomparable and immense joy to all people—that is, to all humankind.

⁴ In Jacob, He is the Supplanter, for He Himself says: “No one can enter a strong man’s house and plunder his goods unless he first binds the strong man”. The Lord regarded Satan as supplanted when He said: “Get behind me, Satan”, as He drove him backward.

⁵ In Judah, He is the Confessor, who said: “I praise you, Father, Lord of heaven and earth”.

⁶ In Perez, He is the Divider, who separates the sheep from the goats—that is, the fruitful from the unfruitful.

⁷ In Zerah, He is the Dawn, of whom the prophetic spirit says: “Behold, the man whose name is the Branch”. Likewise, Zechariah declares: “The dawn from on high has visited us”. Elsewhere it is said: “For those who fear the name of the Lord, the sun of righteousness will rise with healing in its wings”. Abraham longed to see the rising and setting of this day, and he saw it. We should understand the rising as the incarnation, by which the Word became flesh and dwelt among us, and the setting as the death on the cross, which He suffered for us. That eternal and ineffable day of Divinity, of which it is said, “Today I have begotten you”, always has a beginning without a rising and an end without a setting. The name “scarlet” derives from the Lord, signifying either the red of His passion’s blood or the unquenchable fire of His love, of which He gave us an example.

⁸ In Hezron, He is the Arrow, or His court, to whom it is said: “Sharp arrows of the warrior”. His arrows are His commandments or the judgments of the Judge. The court, meaning the wide and open house, is thus called because He invites all to Himself, saying: “Come to me, all who labor and are heavy laden”. Likewise, “Whoever abides in me and I in him, he bears much fruit”. Again: “Go to the highways and compel them to come in”.

⁹ In Aram, He is the Chosen One, as it is said: “Behold my servant whom I have chosen, my beloved in whom my soul delights; I will put my Spirit upon Him”. Truly, who is the chosen child but the one who rejected evil and chose what is good from His youth? This is not common to all children but unique to the one child who was born without sin, like a worm without decay coming from decay.

¹⁰ In Amminadab, He is My Willing People, which states: “No one takes my life from me”. And: “If you wish to enter into life, keep the commandments”.

¹¹ Regarding Naasson, the diviner, who foretells, saying: “When the Son of Man will come in His glory”. His prophecy refers to three periods of time: the past, as in “Abraham rejoiced to see my day”; the present, as in “Why do you think evil in your hearts?”; and the future, as in “They will be like the angels in heaven”; and also: “Destroy this temple, and in three days I will raise it up”.

¹² Regarding Solomon, the wise; “Someone touched me, for I perceive that power has gone out from me”. And: “Why do you think evil in your hearts?”. Truly wise is the one who sees thoughts as deeds and the future as present, as it is written of him: “He made the things to come”.

¹³ Regarding Boaz, in whom is strength, who said: “I will draw all things to myself”. The strength of every man fails in death, but the Word, which was made flesh, was made stronger through weakness, more alive through death, and more exalted through humility.

¹⁴ Regarding Oded, meaning “servant”, who “came not to be served, but to serve”, and likewise the Apostle said: “He took the form of a servant”.

¹⁵ Regarding Jesse, meaning “incense”, who said: “I have come to cast fire upon the earth”. And John said of him: “He will baptize you with the Holy Spirit and fire”.

¹⁶ Regarding David, meaning “desirable”, of whom the evangelist says: “His face shone like the sun”. Thus the prophet had said: “You are fairer than the children of men”.

¹⁷ Regarding Solomon, meaning “peaceful”, who said: “My peace I give to you”. By adding “my,” he showed that it was not the world’s peace; of which it is said: “I have not come to bring peace, but a sword”. And the Apostle concerning Christ: “He is our peace, who made both one”.

¹⁸ Regarding Rehoboam, meaning “the breadth of the people”, who said: “Many will come from east and west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven”; and elsewhere: “Come to me, all who labor and are heavy laden”. He is called “the movement of the people” because, as lightning comes from the east and appears in the west, so will the coming of the Son of Man be.

¹⁹ Regarding Abijah, meaning “the Lord is my Father”, who said: “Call no one on earth your father”, meaning not to suggest that there are two Fathers in divinity, but that even a human master can be called a father to the one he teaches, as Paul said: “Even if you have ten thousand instructors in Christ, you do not have many fathers, for I have begotten you through the gospel”.

²⁰ Regarding Asa, meaning “lifting up”, of whom John says: “Behold, the Lamb of God, who takes away the sin of the world”.

²¹ Regarding Jehoshaphat, meaning “the Lord judges”, who said: “The Father judges no one, but has given all judgment to the Son”.

²² Regarding Joram, meaning “the Lord is exalted”, who said: “No one has ascended to heaven but He who came down from heaven”.

²³ Regarding Uzziah, meaning “the strength of the Lord”, who said: “Lazarus, come forth”. For then the voice of the Lord was in power when He recalled the soul of the four-day-dead man from the underworld and his body from the tomb.

²⁴ Regarding Jotham, meaning “perfect”, of whom it is said: “All temptation was completed”; and at the end of all things prophesied about Him, it is said: “After two days, the Passover will be”. And while hanging on the cross, after drinking vinegar, He said: “It is finished,” and bowing His head, He gave up His spirit.

²⁵ Regarding Hezekiah, meaning “the Lord strengthens”, who said: “Take courage; I have conquered the world”. And Paul: “We preach Christ, the power of God and the wisdom of God”.

²⁶ Regarding Manasseh, meaning “forgetful”, who said: “Her many sins are forgiven because she loved much”; for “love covers a multitude of sins”. And Ezekiel: “On the day the wicked turns from his wickedness, all his sins will be forgotten”. “He is called upon whose promises are always faithful”, which are both to be hoped for and to be feared in equal measure.

²⁷ In Josiah, where the incense of the Lord is, it is said: “And he prayed more earnestly”. And how prayer is said to be incense, the Psalmist testifies, saying: “Let my prayer be set forth before you as incense”.

²⁸ In Jeconiah, meaning ‘preparing’, it is said: “If I go and prepare a place for you, I will come again and receive you to myself”.

²⁹ If Joachim and Jehoiachin are distinguished separately, meaning ‘Father,’ then in Jehoiachin it signifies the Lord’s resurrection, as it is written: “But after I have risen, I will go ahead of you into Galilee”. In Joachim, it signifies the Lord’s preparation, who said: “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world”.

³⁰ In Shealtiel, meaning ‘My petition is God’, it is said: “Holy Father, keep them whom you have given me”.

³¹ In Zerubbabel, meaning ‘Master of confusion’, it is said: “Many will come from the east and west, and will sit down with Abraham, Isaac, and Jacob in the kingdom of heaven”; and concerning him, it is said: “Why does your Master eat with tax collectors and sinners?”.

³² In Abiud, meaning ‘My father is this’, it is said: “I and my Father are one”.

³³ In Eliakim, meaning “The Lord will raise up”, it is said: “Whoever believes in me will not die forever, but I will raise him up at the last day”.

³⁴ In Azor, meaning ‘Helped’, it is said: “I am not alone because my Father is with me”.

³⁵ In Zadok, meaning ‘Justified’, it is said: “I speak the truth because he who sent me is true”, and also: “That you might be justified in your words”. And John says: “We have an advocate with the Father, Jesus Christ the righteous”.

³⁶ In Achim, meaning ‘My brother’, it is said: “Whoever does the will of my Father, he is my brother, and sister, and mother”, or ‘brother of the mother’; the Lord is therefore called the brother of the mother because we all say with Christ’s command: “Our Father who is in heaven”.

³⁷ In Eliud, meaning ‘My God is this’, to whom Thomas said: “My Lord and my God”. The pronoun ’this’ signifies the marks of the nails and the spear, which show the true reality of the body.

³⁸ In Eleazar, meaning ‘My God is my helper’, it is said: “And he who sent me is with me”.

³⁹ In Matthan, meaning ‘Giver’, it is said: “I forgave you all your debt because you pleaded with me”.

⁴⁰ In Jacob, meaning ‘Supplanter’, it is said: “I have given you power to tread on serpents and scorpions, and over all the power of the enemy”.

⁴¹ In Joseph, meaning ‘Increased or Adding’, it is said: “I have come that they may have life, and have it more abundantly”; and elsewhere: “And I have other sheep, which are not of this fold; I must also bring them, and they will hear my voice, and there will be one flock and one shepherd”.

⁴² Thus, as far as we have been able, we have affirmed by examples from Holy Scripture how Christ has been prefigured and prophesied in all genealogies and generations.

Chapter 2 #

¹ It also seems fitting to extend the interpretation of the same genealogy’s names into broader figures for moral understanding, as far as we are able.

² Thus, in holy Abraham, let us strive to become fathers of holy nations, that is, perfect virtues of the soul. After evil nations—symbolizing deadly vices—have been uprooted, destroyed, and scattered, the holy Jeremiah is commanded by the Lord to build and plant. The seven Canaanite nations, representing seven principal vices, were destroyed by the Israelite people, and their land was possessed by inheritance. Let us also be sojourners in this world, like Abraham and all our fathers; and let us offer all the joy of this present life—like Isaac, the beloved son—at the Lord’s command, so that we may rejoice eternally with Christ, who said: “Blessed are those who mourn now, for they will be comforted”.

³ In Isaac, let us be enriched a hundredfold in fruit and rejoice in trials; and in marriage, let us take Rebecca, that is, have patience, as James the Apostle says: “Consider it all joy, my brothers, when you fall into various trials, knowing that the testing of your faith produces patience”.

⁴ That through the patience and comfort of the Scriptures, we may have hope, according to Paul’s words, let us rejoice in the Lord always. For even if we have rejoiced without God, we cannot rejoice always; for this alone is eternal, true, and complete joy, which begins here through faith and is perfected there through vision. Just as the present joy of this world ends in conclusion and is obliterated by grief, that future joy knows no end and is not interrupted by sorrows.

⁵ In Jacob, let us supplant our old man, Edomite, that is, earthly, with the new man, and let the spirit of our mind, renewed according to the Lord, take on the name of “supplanter.” For, as the Apostle says, the flesh desires against the spirit, and the spirit against the flesh; the elder brother, that is, opposes the younger, and the younger opposes the elder, for that which is spiritual does not come first, but that which is natural. Yet, in the struggle of this contest, whoever emerges as the victor, having overcome the carnal and old man, and having mortified his members which are upon the earth, becomes pure of heart, emptied of vices and filled with virtues. Passing from the active life to the contemplative life, he will merit to be called by the name of Israel, that is, “one who sees God,” or “a prince with God,” or “the beloved of God,” who in the present life sees Him through faith and in the future will contemplate Him face to face. “Blessed,” He says, “are the pure of heart, for they will see God”.

⁶ In Judah, let us praise and always glorify the Lord and confess to Him, praising His name. In the divine Scriptures, confession has a twofold mode: it either pertains to satisfaction for penance, as in “they were baptized by him, confessing their sins”; and again: “Confess your sins to one another”; or it refers to thanksgiving and praise, as Saint Daniel said: “To You, O God of our fathers, I confess and praise You”; and again, in the Gospel, regarding Him who, like a lamb, committed no sin: “I confess to You, Father, Lord of heaven and earth”, that is, “I give thanks to You” or “I glorify You”. Therefore, let us go before the face of [the Lord] in confession and confess our sins; for we have an advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins. Let us expose our wounds to the Healer; for he who conceals his wounds nourishes them. Let our hidden sins be revealed to the Lord; through repentance they may be covered by the mercy of the Lord. In both adversity and prosperity, let us praise Christ, giving thanks to the Lord, the Father, through Him in all things.

⁷ In Pharez, let us rightly divide and rightly offer to the Lord, avoiding the wicked example of his parricide, and let us distribute the inheritance to those in need and restore to parents what belongs to them. Furthermore, let us strive to become dividers of the waters above from those below, that is, with patience intervening as a firmament, Let us separate virtues from vices, becoming clean animals, and be taken into Noah’s ark. Let us divide the intellectual hoof, which is to distinguish letter from spirit, and, as mentioned earlier, separate vices from virtues. Let us also, as the Apostle advises, “approve all things” [or perhaps, “prove all things”], and let us hold fast only to what is good, so that when the day of that dreadful judgment comes, we, who have judged ourselves, may not be judged by the Lord, nor condemned with the wicked world.

⁸ In Zerah [or Zaram], let the morning star rise in our hearts, and the Sun of Righteousness, which rises for those who fear the Lord and sets for the negligent, illuminate us—that true light which enlightens every man coming into this world. Let not our anger, nor any deadly vice, bring us to ruin. Radiated by His splendor, may we also shine like stars for all eternity, and may we arise as lights to this world, holding forth the word of life, so that our light may shine before men and glorify our Father who is in heaven. Let it not be enough for us to merely believe in Christ, but let us also, if necessity compels, be prepared to pour out our blood for His name and to endure the martyrdom united with the sufferings of the saints.

⁹ Let our scarlet [or crimson] be doubly dyed, that is, let it be filled with the fiery love of God through the Holy Spirit and with love for our neighbor. Concerning this love, it is written: “Many waters cannot quench love; its flames are flames of fire, a blazing flame”.

¹⁰ In Hezron, let us foresee with the keen sight of a perceptive heart the fiery darts of the devil, the flaming arrows of the enemy, so that, like the Apostle Paul, we may say: “We are not unaware of his schemes”. To perceive these, we need the vigilant eyes of the heart. For, as the Apostle says, “Our struggle is not against flesh and blood, but against the principalities and powers, against the rulers of this darkness, against the spiritual forces of wickedness in the heavenly places”. Therefore, as the same Apostle says elsewhere: “The weapons of our warfare are not carnal, but spiritual”. With spiritual and invisible weapons, the invisible soul must fight against invisible enemies.

¹¹ Let us, therefore, take up, according to the Apostle, all the armor of God so that we may resist on the evil day, taking in all things the shield of faith with which we can extinguish the flaming darts of the enemy, the helmet of hope, the breastplate of love, and the sword of the Spirit, which is the Word of God. In both senses, we must take the name Hezron: either, as was said above, to beware of the devil’s arrows, or to oppose the Lord’s arrows, which, according to the Psalmist, are sharp arrows. For no one contending in the contest will be crowned unless they compete lawfully.

¹² Let us also become His courts, so that, like a sanctuary, He may dwell within us, as He Himself says: “I will dwell in them.” Let us also stand in the house of our Lord, in the courts of the house of our God, praising the Lord because He is good. Let us enter His gates with rejoicing and His courts with hymns. For those planted in the house of the Lord will flourish in the courts of our God, so that, after flourishing in the courts of the present Church, they may be firmly planted in the house of the eternal kingdom.

¹³ In Aram, that we may be numbered among the elect of the Lord, against whom no one can accuse; for the Father has chosen us in Christ that we may be holy and blameless before Him. Therefore, let us confirm our calling and election through good works, so that, as many are called, we may be found among the few who are chosen. For all who obey the will of the Lord are called a chosen race, a royal priesthood. Moreover, let us be exalted and lifted up, elevated by the dignity of our merits, rising from earthly things to the heavenly ones. Those who cling to these heavenly things, from the lofty dwelling of the skies, despise all that is perishable.

¹⁴ In Aminadab, may we be the willing people of the Lord; for in the construction of the tabernacle of testimony, which unquestionably signifies the entire Church, each person freely offered what they willed. Hence, the very Truth also says: “If anyone wishes to come after Me”, and elsewhere: “If you wish to be perfect”. Again, concerning the choice of virginity, He left it to free will, saying: “He who can accept this, let him accept it.” Just as the Lord redeemed our life through a voluntary passion, so too He desires that we voluntarily sacrifice ourselves to Him, so that the offerings of our free will may be pleasing to Him. For when He knew the will of the blind men, He asked them, saying, “What do you want Me to do for you?”. Immediately, the faithful desire of their will was followed by the attainment of healing.

¹⁵ In Naason, that, having abandoned the mundane prophecies of the Gentiles, we may put our faith in the promises of God and place all prosperity of matters in the will of the Lord alone, not in false divinations. Thus, Paul says: “By God’s will I may finally succeed in coming to you”. Behold, he placed the prosperity of his journey not in fate or omen but in the will of the Lord. Likewise, David says of the blessed man: “Whatever he does will prosper”, and the Apostle John says: “Beloved, I pray that you may prosper in all things”. Therefore, having spurned all worldly predictions, let us prosper in the will of God, believe in divine oracles, and aim at the promises of the Lord alone. For love believes all things, hopes all things. To the highest praise, it is said of the people of Israel: “There is no omen in Jacob, nor divination in Israel”.

¹⁶ In Salmon, that we may discern all things sensibly in the Lord, and hold fast only to what is good, and being perfect in our senses, let us be as little children in malice. Let us also have this mind in us which was in Christ Jesus, who, though He was in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, and so forth. United in thought and of one mind, let us with one voice glorify the Lord. Being instructed by the senses of sacred Scripture, let us become teachable by the Lord, as Isaiah says: “They will all be taught by God”.

¹⁷ In Booz, that we may be strengthened in the Lord and act courageously, Christ strengthening our hands for battle and our fingers for war. Strengthened by the power of patience, may we endure all kinds of temptations and triumph over our enemies. Let us also heed the Apostle’s warning: “You have become those who need milk, not solid food”. Solid food, however, is for the mature, for those who have their senses trained to discern good from evil. Such was the strength of the one who said: “I can do all things through Him who strengthens me”.

¹⁸ In Obed, that we may serve the Lord with joy, namely, with that service which arises not from the spirit of fear, but from the spirit of adoption as sons. Just as there are two kinds of fear, which create two types of those who fear, so too there are two kinds of servitude, which create two kinds of servants: one is the servitude of penal fear, and this is the beginning of wisdom, and another is the fullness of the divine law. Therefore, let us exhibit ourselves to the Lord as perfect servants through perfect service, so that, when the time of servitude is complete, we may be called by the Lord into His eternal kingdom.

¹⁹ In Jesse, that we may offer the incense of prayers on the altar of our hearts. As David says, “Let my prayer be set before You like incense”. Let us enkindle and consume everything with the fire of the Spirit, offering to the Lord a contrite spirit and sacrificing to God. A sacrifice of praise, burning with the fire of God, of which it is said, “I have come to bring fire on the earth”.

²⁰ In David, that we may forgive personal injuries and become pleasing to the Lord, harboring a fervent desire for God. This means that by loving the Lord, we may also be loved by Him; “Whoever loves Me will be loved by My Father, and I will love him”. Let us also be strong of hand, that is, perfect in deeds, striking down the intellectual giant with his own sword, and rescuing both our souls and the souls of our neighbors from the jaws of the ancient robber. Then, at the final judgment, we may be found desirable, shining like the sun in the kingdom of our Father. Having fought the good fight, we will receive from the righteous Judge the crown of righteousness reserved for us in heaven.

²¹ In Solomon, that, as much as it depends on us, we may live in peace with everyone. Conquering the internal war of vices with spiritual virtues, and reconciling both our inner and outer selves into one heavenly unity, let us have peace with God and our neighbor. Not only should we be at peace with all, but we should also be peacemakers, restoring discordant brothers to the unity of the Spirit and harmony. “Blessed are the peacemakers, for they will be called children of God”.

²² In Rehoboam, that we may fulfill the wide-ranging commandment of the Lord, showing brotherly love to all without any favoritism. As Paul exhorts, “Open wide your hearts”. Let the children of Israel multiply and increase in our land, meaning that spiritual virtues may fill us, overcoming the nations of vices. With such a people expanded within us, the force of spiritual desire may subdue spiritual challenges, for “The streams of the river make glad the city of God”.

²³ In Abijah, that we may have the Lord as our Father and be able to truthfully say “Our Father” and be sons of God and heirs—heirs indeed of God, but co-heirs with Christ—if, however, we suffer together, so that we may also be glorified together.

²⁴ In Asaph, that we may lift our minds from earthly things to heavenly things, and, according to the prophet, remove the stones from the path; that is, let us take away sins from the path of holy conduct.

²⁵ In Jehoshaphat, that we may judge rightly, examining our own sins as if we were subjects under our own judgment: for if, as the Apostle says, we were to judge ourselves, we would certainly not be judged by the Lord.

²⁶ In Joram, that having risen with Christ, we may seek the things that are above, and set our minds on what is above, not on what is on earth; and, being elevated in the Lord, may have our conduct in heaven.

²⁷ In Uzziah, that henceforth we may Be strengthened in the Lord and in the power of His might, so that, as we fight, Satan may quickly be crushed under our feet.

²⁸ In Jotham, that by performing perfect works, we may become perfect and complete, lacking in nothing in any kind of trial, as Truth itself says: “Be perfect, as your heavenly Father is perfect”.

²⁹ In Ahaz, that we may take hold of that for which we have been taken hold of, and, forgetting what lies behind, stretch forward to what lies ahead, so that we may attain the true life, which is Christ. “I am the light and the life of the world”.

³⁰ In Hezekiah, that, freed from all infirmities of the soul, we may ascend to the temple of God, do His will, and, strengthened by the Lord’s power, merit the rising of the Sun of Justice for us. And wherever sin and, from sin, death have drawn near, let us, turning to the Lord, cry out in repentance and weeping, praying to the Lord until, moved by mercy, He raises us up and gives us life in the Spirit.

³¹ In Manasseh, that, forgetting past evils, we may always remember the name of the Lord in the night of this present age. Let us not seek vengeance nor remember the injuries of our neighbors, but, forgiving all debts, may we deserve to have our own sins forgiven by the Lord, who says: “Forgive, and you will be forgiven”.

³² In Amon, that we may stand firm in faith and adhere faithfully to the faithful Lord. For love believes all things, and faith is the substance of things hoped for and the evidence of things not seen, for what one sees, why does one still hope for? Faith, then, makes us children of Abraham, who believed God, and it was reckoned to him as righteousness. Through faith, all our forefathers received the testimony of being righteous. Let us therefore live by faith, so that we may be justified by faith, because the righteous one lives by faith.

³³ In Josiah, that we may seek where we ought to offer incense to the Lord—namely, ourselves—presenting in our bodies a living, holy sacrifice, pleasing to God, and offering the sacrifice of praise to the Lord in our words, sanctifying our hearts with contrite thoughts and a humbled and broken spirit. Dedicated to God in these three aspects—thought, word, and deed—may we be found as pure offerings. Let us not be unfruitful hearers, but let us repent for those things in which the divine law reproves us, going before His face in confession, so that, upon accepting our satisfaction, He may turn His wrath away from us.

³⁴ In Jehoiachin, that we may be ready and always vigilant for the coming of the Lord, lest our hearts be weighed down with dissipation, drunkenness, and the cares of this life, and that day suddenly come upon us. For it will come like a snare upon all who dwell on the face of the earth. Therefore, avoiding being evil and useless, and following the example of the wise virgins, let us remain watchful and prepared, so that, when the Lord comes as the Bridegroom, we may enter into the joy of the Lord and be admitted to the eternal wedding feast.

³⁵ In Jehoiakim, that we may merit to share in the Lord’s resurrection, rising from the death of sin to the life of righteousness. For we were buried with Christ in baptism so that we might live with Him through righteousness. This is the first resurrection, in which only the just are raised. In the second resurrection, both the wicked and sinners, as well as the faithful and perfected, will rise—some to the resurrection of life, others to the resurrection of judgment. As John says: “Blessed and holy is the one who has a part in the first resurrection; over these, the second death has no power”.

³⁶ In Joachim, that we may merit to be called into the kingdom prepared from the foundation of the world, to stand at the right hand with the just.

³⁷ In Shealtiel, that we may ask one thing of the Lord: to dwell in the house of the Lord all the days of our life and to see His will. For everyone who asks, receives. Let us always ask from the Lord in the name of the Savior—that is, for those things that pertain to true salvation—as the Savior says: “Whatever you ask of my Father in my name, He will give you”. Let us also ask for what is just, so that our prayer does not turn into sin.

³⁸ In Zerubbabel, that we may strive earnestly in every way both to be disciples of the heavenly and true Teacher, and to be teachers of disciples, so that whatever we have learned, we may fulfill by our actions and teach others. “Let the one who hears say: ‘Come’”; the one invited to the spiritual banquet should also invite others, so that the house may be filled with those reclining at the table.

³⁹ In Abiud, that God may be our Father and we His sons and daughters, and that we, as spiritual parents in Christ, may raise spiritual children. Let us be both their fathers and their teachers, while also remaining disciples ourselves—fathers and sons at once, taught and begotten by the Lord. Let us teach and bring forth offspring for the Lord, so that such a lineage may reign with the Father eternally.

⁴⁰ In Eliakim, that We may rise in spirit here and, having been resurrected there, may live in a holy and spiritual body.