Quantatively not so many markings by Bach, but qualitatively very interesting ones. Immediately in Joshua: twice an NB !… and of course the three famous annotations on church music in the Books of I/II Chronicles. Enjoy

Joshua

I will not forsake you…

Columns 1135-1136 (fac. 88).
The biblical verse “I will not forsake you nor neglect you” is twice quoted, both times marked with an NB. Remarkable.

Joshua 1 v. 5

Column 1236 (fac. 89). Joshua 24 v. 33 Eleazar the son [Bach writes ‘Aarons” (of Aaron) in the margin] also died and they buried him at Gibeah, the town of Phinehas his son, which had been given him in the mountains of Ephraim.

Columns 1257-1258 (fac. 90). [= col. 1290]
Judges 9 v. 36 And when Gaal saw the men he said to Zebul: “Look, men are coming down from the mountain tops!” And Zebul said to him: “You see the shadows of the mountains as if they were men. “(An example of two deceitful friends who spoke here under the appearance of good friendship. Gaal, however; had earlier despised Zebul in his wine-drinking spree; Zebul had secretly denounced Gaal to Abimelech. They are two honest companions of whom one can say: oh where does the evil arise that the world is so full of deceit? Sirach XXXVII. 3.)

Schändlich Unthat zu Gibea / the outrage at Gibeah (Bach #metoo)

Column 1338 (fac. 91). Judges 19 v. 25
Bach apparently read this horror story about a gang rape of a young girl, with attention. Two corrections testify to this…

Samuel/Kings

1 Samuel

Column 1436 (fac. 92).
1 Sam 15 v. 5 And when Saul came to the city of the Amalekites (to their capital) he lay in wait at the stream (in the valley). 6 And he let it [Bach inserts “sagen” (be said)] to the Kenites (Numbers XXIV. 21. Judges 16. from which the Rechabites came who are referred to in Jeremiah XXX. 2. and following) “Go, depart, go down from among the Amalekites so that I do not destroy you with them. For you showed kindness to all the children of Israel when they came up out of Egypt. “

Column 1439 (fac. 93).
1 Sam 15 v. 22 But Samuel spoke: Do you believe that the Lord has (greater) delight in sacrifices and burnt offerings than in obedience to the voice of the Lorci? Behold obedience is better than sacrifice (Hosea VI. 6. Ecclesiastes IV. 17. Matthew IX. 13. XII. 7.) and to be attentive is better than the fat of rams. (the most proper and the greatest worship is obedience and to grasp God’s word and commandment with a faithful heart and to act accordingly. Quia per victimas aliena caro, per obedientiam vero voluntas propria inactatur Greg[orius] [for by the sacrifices of alien flesh, one’s own will is offered through obedience]. He who does not do this may make sacrifice, may sing, may pray, may burn incense, may use the sacrament, undertake what and however he may wish, it is and remains nonetheless sin… .)

On Clever Women (story of Michal and the Teraphim)

Column 1460 (fac. 94).
There are minor corrections (with ink in the beginning of this verse) and marginal marking, underlining and an NB with pencil. Unfortunately Cox/Kusko were not able to find a method analysing the pencil markings in the same way as the ink. However, Hans-Joachim Schulze (handwriting specialist with respect to Bach) characterized the ‘NB’ in the margin as typically Bach. And, Bach did use pencil occasionally (see Cox, 1985, p. 2 ). So with this caveat we now can imagine what Bach thought of women…
1 Sam 19 v. 13 And Michal took an image (Hebrew “Teraphim; ‘ v. 16. Genesis XXXI. 19.) and laid it in bed and laid a goat skin at its head (so that one would think it was David’s hair) and covered it with clothing.
Bach marks the following passage with “NB” and underlines the ‘saying’:

2 Samuel

Column 1520 (fac. 95). 2 Sam v. 19 The noblest ones in Israel have been slain upon your high places [Bach writes over the printed word (“Hütten”), changing it into “Höhe” (heights)]. How have the heros fallen? (Saul, Jonathan, and others.)

The names of the sons of David

Columns 1527-1528 (fac. 96). 2 Sam 3:2
Bach underlines the names, genealogy
2 Sam 3:2 And sons were born to David in Hebron (I Chronicles Ill. 1.) his firstborn son Amnon, of Ahinoam the son of Jesreel.
v. 3 His second Chileab (elsewhere, Daniel, IChronicles Ill. 1.) of Abigail, Nahal’s (surviv­ing) wife of Carmel. The third, Absalom, the son of Maacah (who converted to the Israelite faith and whom David perhaps took captive in the war against the Geshurites, I Samuel XXVII. 8, and married) the daughter of Talmai king of Geshur. (That was a city toward the North at the borders of Gilead which abutted the part of Syria called Zrachonitis, Deuteronomy Ill. 14.  Joshua XII. 5. 2 Samuel XV. 8.)
v. 4 and the fourth, Monijah the son of Haggith; and the fifth Shephatiah the son of Abita
v.5 and the sixth, lthream of Eglah, David’s wife (which David’s wife was explicitly named, for distinction from another woman who bore the name Eglah) these were born to David in Hebron.

Column 1539 (fac. 97). genealogy of David cont’d
2 Sam 5:14. And these are the names of those who were born to him in jerusalem: Shammua (also called Shimea and Schimah, I Chronicles II. 13. [Incorrectly given by Calov as II. 5-Editor]), Shobab, Nathan, Solomon.
v.15. lbhar, Elishua (Eiishama, I Chronicles Ill. 6.), Japhia.
v. 16. Elishama, Ellada (or Eliada, I Chronicles XIV. 7. , called Baal Jada), and Eliphelet.

Column 1566 (fac. 98).
2 Sam 11 v. 9 And Uriah slept at the door of the king’s house where all the servants of his lord (all attendants of the king with whom he had himself a bed made) lay, and did not [Bach corrects “nit” to “nicht‘] go down to his house. (Thus this plot of David’s did not succeed, and thus he tried it by means of oral persuasion.) v. 11 But Uriah spoke to David: the ark and Israel and ]uda shall remain in tents [Bach changes “blieben” to “bleiben” (remain) and strikes through ”r” in “Zeltern” (tents)]

Luther’s translation of the Bible, and predestination

Column 1572 (fac. 99).
Tthe section deals with ‘bussfertigen sünder” and Calov takes the opportunity to scorn the so-called ‘Reformed’ who had published the Luther bible translation with ‘explicatory glosses’ (Heidelberg edition, ‘Pfalz, Palatinum’, 1617-1618, quite popular. The glosses were not ‘neutral’, but betrayed the calvinist tendency of the editor, Paul Tossanus, see Leaver 1985, p. 90) The doctrinal dispute regarding predestination is the underlying issue here. Calov (and Bach) considered Luther’s text as ‘non mutanda’. His translation was sacrosanct.

2 Sam 12:12
(… And the reformers of today must acknowledge in opposition to their predecessors Zwingli and Calvin, partially in public confession, that on the side of God it is a pure “permissio” and admission, as is explained in v. 11, [Bach marks “NB“] when they add this gloss to the Palatinate Bible of Luther: “I want to do this before the entire people of Israel namely to take David’s wives and give to Absalom.” Is God then the cause of Absalom’s grievous sins? Not by far…)

Text corrections

Columns 1583-1584 (fac. 100).
v. 2 And [Joab] sent to Tekoah (that was a town situated on a mountain at the border of Judah not far from Jerusalem. 2 Chronicle XI. 6. Amos I. 1.) and had sent to him a wise woman (compare XIII. 3.) and said to her: Bear sorrow and put on clothes of mourning and anoint [Bach inserts “nicht”- “not’] yourself with oil [See Ruth Ill. 3.) but be as a woman that has mourned for a long time for a dead person.
Column 1624 (fac. 101).
v. 10 And Joab [Bach strikes through “Joab” and writes in ‘ masa’‘] did not pay attention to the sword in the hand of Joab (had seen the sword of Joab drop and thus did not notice that Joab took it up again with his left hand) and pierced him in the belly (I Kings II. 5. Hebrew: at the fifth rib 2 Samuel II. 23.) so that his entrails were spilled on the ground and he gave him no further plunge of the blade.
Column 1640 (fac. 102). Title: The Song of Praise of the Messiah of the Lord following his elevation to a special position among the Gentiles. v. 44 You help deliver me from the quarrelsome people. (that is from the faithless Jews who have become my arch enemies; from them am I saved: indeed they are driven away by You See Psalms II. 1. 2. 3. 4. Psalm XXII. 17. Psam LXIX. 19. 25. Psalm XXXV 19. 25. 26. Psalm CIX. 29. 30. 31. Matthew XXI. 42. 43.) [Bach adds in margin, “und behütest mich zurn Haupt unter den Heyden, ein Volk, das ich nicht kante, dienet mir” (and kept me as the head of the nation; a people which I did not know served me.)]
Column 1642 (fac. 103).
v. 51 He who shows to his king (to the Messiah who is called his king Psalm II. 6.) great glory (Isaiah XLIX. 8. CUll. 12 c. XLII. I. 13. c. LX. 4. 12. Zechariah XIV. 9. 16. and following), and who brings blessings to his anointed (Psalm II. 2. 8.) to David. (Thus is named the Messiah among the prophets Jeremiah XXX. 9. Ezekiel XXXIV 23. 24. Hosea Ill. 5. because he arises from David’s lineage Psalm LXXXIX. 31. 37. Psalm XLV. 17. Isaiah Llll. LX. 4. Matthew IX. 2. XII. 19.) [Bach adds “Undt seinen Sahmen ewiglich” (and his descen­dants forever). ]

1 Kings

Columns 1644-1645 (fac. 104).
Although a correction, it’s interesting to see what Bach is doing.

1 Kings 1
 v. 42 While he [Joab] was still speaking, behold, Jonathan the son of Abaithar the priest came. And Adonijah said: Come in, for you are a worthy man and bring good [Bach inserts “Bothschaft” (news)]….
v. 47 And the servants (fine people of office and court) of the king came in to give their blessing to King David (to wish him luck for the reign of his son Solomon) and said: May your God make Solomon a better (and more famous) name than your name and make his throne (his kingdom) greater than your throne (than your kingdom v. 37) and the king prayed (gave thanks to God and called to Him for blessing. compare Genesis XLVII. 31. see also Genesis XXIV. 2.) on the bed
[Bach crossed out “Berge” (mountain) replacing it with “Bette‘; adding also in the margin “Lager; ‘both of which mean “bed”. Aside: the correct word in Luther’s official translation is “Lager”. This explains perhaps why Bach added this word in margine after correcting – from memory? – Berge > Bette]

Text corrections

Column 1692 (fac. 105).
1 Kings 6:8 The manner of describing the house is treated according to the human body: For when man stands facing the stairs going up, his back being toward the down staircase, the right hand is toward the south and the left hand is toward the north) so that one went up to the middle story [Bach inserts “Durch” (through)] a winding staircase (or “snail) and from the middle story to the third story.

Column 1807 (fac. 106). v. 24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek (out of hostility and vexation, because of displeasing proclamation of his false prophecy. see Job XVI. 10. Psalm Ill. 8. Jeremiah XX. 2. Mark XIV. 65. Acts XXIII. 2. Chronicles XVIII. 23.) [Bach inserts “Undt sprach wie?” (And spoke, How?)] has the spirit of the Lord departed from me that He speaks with you?

Columns 1821-1822 (fac. 107). [In the page heading, Bach strikes through “Erste” (First) and inserts “andere” (second) for the correct title “Second Book of Kings]

Columns 1843, 1844, 1846, 1857, 1876 corrections (2 KIngs, 6; 9; 12)

Column 1932
2 Kings 22:20 – not in Cox, discovered by Clement (or a student of his). Four times part of a phrase is marked with dots. Passage starting with ‘Viererley Trost wider den Todt’ (fourfold comfort against Death). underdotted: 1 will ich dich […] 2 zu deinen Vätern […] 3 mit frieden in dein Grab versammlet werden […] 4 und eure Augen nicht sehen alle das […]

1 Chronicles

The organisation of music (liturgy)

Column 2016 (fac. 109).
1Chr 16[17] Chapter Heading: “The Seventeenth Chapter”
I) The ark of the covenant is put in place with sacrifices and the blessing of the people v. 3. (II) The singers are commissioned and a song of thanksgiving is sung by Asaph v. 26. (III) the order of service in the sanctuary v. 48.

Commissioning of the singers and performance of a psalm of thanks.

1 Chron 16:
4 And he appointed certain of the Levites as ministers before the ark of the Lord to invoke, to thank, and to praise the Lord the God of Israel. (marking in red)
5 Namely, Asaph was the chief, and second to him were Zechariah, Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obededom, and Jehiel to play lyres and harps, Asaph however with bright cymbals.
6 But Benaiah and Jahaziel the priests were to blow trumpets continually (every day at specific times) before the ark of the covenant of God.
7 At that time David first commanded that thanksgiving be sung to the Lord by Asaph and his brothers. (Relatives. It seems that they were appointed to this choir of thanksgiving and all of them were exceptional directors and masters of song. At the end the people concluded with Amen v. 36.)
8 O give thanks to the Lord, proclaim His name, make known His deeds among the peoples. (That is a section of the CV. Psalm.)
9 Sing to Him, play to Him, tell of all His wonderful works!
10 Glory in His holy name; let the hearts of those who seek the Lord rejoice!

Dieses Capitel ist das wahre Fundament aller

Columns 2047-2048 (fac. 110).
1 Chr. 25[26] Chapter Heading: The Twenty-Sixth Chapter.

Das Sechs [> fünf] und zwanzigste Capitel
(I) Von den Sängern und Instrumentisten v.7. (II) Losung wegen der Singer v.31.
(I) Of the singers and instrumentalists v. 7. (II) Drawing of lots for the singers v. 31.

[Bach writes in margin “NB Dieses Capitel ist das wahre Fundament aller gottgefälliger Kirchen Music. usw: ‘ (NB This is the true foundation of all church music pleasing to God. etc.)] The term ‘true foundation’ clearly illustrates how typological reading of the Old Testament is a hermeneutical method to make old texts relevant. The Old Testament Liturgical order (= ordained by God) is the basis of all later Church orders. Why? Because God never changes. All liturgy on earth is (ought to be) a ‘typos’ (foreshadowing, “Schattenwerck“) of the real liturgical order: the heavenly liturgy… singing with the angels.

1 Chron 25 (erroneously numbered 26)

Ein herrlicher Beweis…

Column 2064 (fac. 111).
1 Chr. 28[29]: in the margin of verse 23

[Bach writes as marginal commentary, , “NB Ein herrlicher Beweiss, dass neben anderen Anstalten des Gottesdienstes, besonders auch die Musica vom Gottes Geist durch David mit angeordnet worden.” (NB A splendid example/proof, that besides other forms of worship, music too was especially ordered by God’s spirit through David.)]

This annotation has a similar scope as the previous: probing that Music is not an adiaphora in liturgicis, but an ordained liturgical element. The word ‘Beweis’ in this gloss belongs to the technical terms of typology. In 18th century German “Beweis” has still a richt corollary: Next to Proof or Demonstration, it could also mean: Manifestation or Indication, a visible sign, that demonstrates or shows a particular quality. Confirmation or Affirmation: assuring something, often with a personal or subjective emphasis. In my opinion, all three are fit but the second meaning I like best.

2 Chronicles

How the glory of the Lord has ap­peared in beautiful music.

Wie auff die schöne Music die herrlichkeit des HErrn erschienen sey

Column 2088 (fac. 112).
2Chron 5 v. 11 e.v […]

Gnadengegenwart

There is underlining in the entire section, but hard to see. Verse 12 is entirely marked in the margin, verse 13 only the first two lines. Marking in red, annotation in black). [Annotation by Bach: NB. Bey einer andächtigen Musiq[ue] ist allezeit Gott mit seiner Gnadengegenwart.(NB When devotional music is performed, God is always there with his graceful presence).

I have resolved the abbreviated form of “andächtig” and “Musiq/Musig“, with their common endings. The down-ward curly strokes at the end of both words are quite common in (Bach’s) handwriting to indicate an abbreviation of the end of a word. Aside: Musig is a non-existent word. Bach uses: Music, Musik, Musick, Musique. The word “Gnadengegenwart” I have written as one word, because the (double) hyphen is clearly visible.

For our German readers: “Gnadengegenwart“: Was soll denn das bedeuten?  Luther zufolge ist Christi Ankunft dreifältig: vergangenes Kommen ins Fleisch, zukünftiges Kommen in Herrlichkeit und gegenwärtiges Kommen in Gnade. Die Gnadengegenwart wiederum hat für die lutherische Tradition ihren dreifachen Ort in Sakrament, Wort und Musik: Altar, Kanzel, Orgel. Die Musik redet also nicht von Vergangenem, Zukünftigem oder Jenseitigem, sondern Gott ist in ihr oder durch sie in uns gegenwärtig. (source: Renate Steiger in her essaycollection with the same title)

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Column 2210 (fac. 113).
2Chron 35:8
v. 8 His [Josiah’s] princes contributed willingly to the people and to the priests and Levites (namely Hilkial, Zechariah, and Jehiel the “Princes” [Bach changes “Füriste” (typo for “Fürste” princes) to “Fürnehmste” [chief officers) by inserting the letters “nehm” between syllables. This is an erroneous correction] in the House of God among the priests) for the Passover two thousand and six hundred (lambs and kids) and also three hundred cattle.

End of Volume 1: Part 1 – The ‘historical books’ of the Old Testament