1 Kings (1 Samuel)
Liber Primus RegumIntroductions
Enciclopedia Cattolica
A book (the division into two books is not attested before A.D. 1448) that in the Bible follows the Octateuch (Pentateuch, Joshua, Judges, Ruth, which in the Hebrew Bibles is included among the mèghillòth). It improperly bears its present name, for Samuel was not its author, as the Talmud would have it, nor is he the predominant figure in it: it was perhaps so called because of the false literary attribution. In the Septuagint and in the Vulgate it is entitled Books I-II Regum (Βασιλείων, "of the kingdoms").
The long narrative presents itself, in construction and design, as one and compact, wholly directed toward a single end. It is natural to divide it into two blocks (today's two books), centered on Saul and David. Everything that precedes in the first book — the story of Eli ([v.] chaps. 1-3), of the Ark ([v.] chaps. 4-6), of Samuel (chaps. 7-8) — is nothing but preparation for the coming of Saul ([v.] chaps. 9-31). David (v.), although he enters the scene at the middle of book I (I Sam. 16:12 ff.), dominates the narrative only in book II (II Sam. 2-4, king of Judah; 5-9, king of all Israel; 10-20, David's sin and manifold atonement). An appendix of six varied documents (ibid. …
Haydock
This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, 29:19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Elcana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; etc.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)
Douay 1582/1609
THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL. 1 paragraph
AFTER the booke of Iudges (wherunto Ruth is annexed) rightly folow the bookes of Kinges: signifying that after the general Iudgement cometh the euerlasting Kingdome. As venerable Beda expoundeth this connexion qq̄. in 1. Reg. c. 1. These histories are also expounded mystically by the ancient Fathers. of bookes, wherin he also explicateth manie other Mysteries of Christ & the Church praefigured in these histories. Likewise S. Gregorie teacheth that besides Prolog⸢o⸣ in 1. Reg. li. 17. c. 4. ciuit. Ep. ad Paulin. the historical & moral sense expressed in the simplicitie of the letter, an other mystical vnderstanding is to be sought the height of the Allegorie. In confirmation wherof he citeth S. Augustin and S. Hierom; who say, that Elcana his two wiues signified the Synagogue of the Iewes, and the Church of Christ: & that the death of Heli & Saul, with translation of Priesthood to Samuel and Sadoch, and of the Kingdome, to Dauid and his Successors, praefigured the new Priesthood, and new Kingdome of Christ the old ceasing which were shadowes therof. So these two great Doctors S. Gregorie and S. Beda, insisting in the steppe of other lerned holie Fathers, that had gone before them, expound these histories not only historically but also mystically. The historie first setteth forth the changing of the forme of gouernment The general contents of al the bookes of Kinges & Para lippomenon. from Iudges to Kinges: and then at large what Kinges did reigne ouer the Hebrew people, as wel in one intire Realme, as ouer the same people diuided into two kingdomes; their more principal Actes; their good and euil behauiour; also the prosperitie, declinations, and final captiuities of both the Kingdomes. Al which is conteined in foure bookes of Kinges, with other two partly repeting that was saied before, but especially supplying thinges omitted in the whole sacred historie from the beginning of the world, called Paralippomenon. The two first are also called the Bookes of Samuel, though he writ not Samuel writ the first part, but vncertaine who writ the rest. one of them wholly, for he died before the historie of the former ended; but they goe both vnder his name, because he annointed the two first Kinges, and writ a great part of their Actes. Wherto the rest was added either by Dauid and Salomon, as some thinke, or by Nathan and Gad, as is probably gathered, 1. Paralip. 29. v. 29. The authors also of the third and fourth bookes of Kinges, and of the two of Paralippomenon are vncertaine; yet al haue euer bene receiued and held for Canonical Scripture.
THE ARGVMENT OF THE FIRST BOOKE OF KINGES. 1 paragraph
THIS first booke may be diuided into foure partes. First are recorded the Cōtents of the first booke, diuided into foure partes. gouernmētes of Heli & Samuel, with the occasions of changing the state of that commonwealth into a Kingdome. in the eight first Chapters, Secondly, the election and gouernment of Saul their first King. from the 9. chap. to the 16. Thirdly, Dauids annointing, his vertues, trubles, and persecutions. from the 16. chap. to the 28. Fourthly, the ruine of Saul and exaltation of Dauid. in the foure last Chapters.
Cornely
CAPUT IV. DE DUOBUS LIBlIS SAMUEL (1. 2 REGUM) 6 paragraphs
S 19. — De librorum Samuel arqumento, divisione, fine.
81. — Iudicum et Ruth libros in canone tridentino iuxta rerum temporumque ordinem excipiunt quatuor libri Regum, qui historiam reipublicae israeliticae a Philisthaeorum oppressione, qua fudicum liber terminatur, ad. 37. exsilii lechoniae (&. eg. 25,27) perducunt. A Graecis Baccsvov 7£6sapa (fA6Xi«) et ab antiquioribus Latinis Regnorum libri vel graeco retento titulo Basi/iae, praeeunte autem S. Hieronymo a iunioribus Hegum libri nuncupati! penes ludaeos duo diversa opera constituunt, quorum prius, duos primos libros continens, )wvOU (S«uel), allerum. &z»5, Heges inscribitur ?. Ex infra (86 p. 255 sqq.) dicendis elucebit distinctionem hanc optimis niti fundamentis; argumento enim et fine, dicendi narrandique modo et auctore duo priores libri a duobus posterioribus omnino differunt, atque parum apte ab alexandrinis, ut videtur, interpretibus eodem titulo sunt insigniti et in unum opus compacti. Quoniam Vulgata quoque nostra titulis, quos duobus prioribus (« Liber 1. [2] Samuelis, quem nos 1. [2] Regum dicimus ») et posterioribus duobus (« Liber 3. [5] Regum, secundum Hebraeos 1. [2] Regum ») praefixit, distinctionem approbare potius videtur, quam improbare, eam retinebimus, et in hoc capite de libris Samuel, 1n sequente de libris (3 et 4) Regum agemus?,
NowEN suum priores duo libri non ex eo habent, quod Samuel eorum sit auclor (Samuel enim ante Saulem mortuus est et libri nostri isracliticam historiam usque ad. Davidis fere mortem, i. e. ad a. 50. post Saulis mortem narrant); sed ex eo, quod Samucl in. tota. illa aetate, quain. complectuntur, primas quasi partes egisse credebatur. « In utroque libro, inquit Saactius, aliquid est, quod ad nomen opusque Samuelis pertinet. Nam in primo agitur de sacerdote Heli, in cuius ipse societate vixit, et de Saul, quem regno praefecit Israel, in secundo de Davide, quem ipse unxit et reiecto Saule ad regni gubernacula vocavit. Quare in utroque libro est aliquid, quod suum sibi Samucl possit vindicare »*. Simili fere modo dudum antea dixerat R. Abarbanel, « quae in. utroque libro narrentur, omnia ad Samuelem certo modo referri , etiam Saulis ct Davidis res gestas, quia ambo a Samuele uncti velut manuum eius opera et instrumenta fuerint; secus autem rem se habere in (3. 4.) libris Regum, in quibus ea, quae narrantur, ad reges proprie spectent, non ad prophetam ullum » *. Quae non inepte esse dicta, si solius librorum argumenti ratio habetur, non diffitemur; parum autem aptum esse librorum titulum, si eorum argumentum una cum auctoris fine attenditur, ex dicendis apparebit. Neque enim Samuelis merita celebrare voluit auctor, sed alium eius finem fuisse arbitramur (84).
3. Quia vero christiani Interpretes utrumque opus simul explicare solen!, conimentarios in JJ. Regum conscriptos unica paragrapho (3 25] complectemur.
82. — AucvMENTUM summum librorum Samucl hoc fere solet indicari. Respublica israelitica quum populi peccatis tum Tudicis sui a Deo constituti et summi sacerdotis Heli seg indulzentia in summum discrimen erat adducta atque ipsam arcam foederis Domini, in medio populo suo inhabitantis auxilioque suo semper praesentis symbolum iam amiserat, quum Samuel a Deo est constitutus iudex et propheta, qui rempublicam periclitantem restitueret. Qui primum quidem ipse ob pictatem suam a Deo adiutus Philisthaeis oppressoribus penitus devictis terram ab hostibus liberavit atque populum fideli munerum ludicis et prophetae exercitio ad Legis observantiam revocavit. Senescens vero Israelifis regem postulantibus iussus a Deo Saulem primum regem praefecit, qui ab initio optime res gessit, postea autem inobedientia sua sese indignum regno exhibuit. Quare Samuel a Deo iussus est ungere Davidem regem. Qui « vir iuxta cor Dei « frustra a Saule ad necem quaesitus post aemuli mortem prius a tribu Iuda atque deinde ab integro populo rex agnitus est et a Deo aeterni regni promissionem accepit. Felicibus bellis divinitus adiutus rempublicam ad summum potestatis fastigium evexit eique fines illos expugnavit, quos patriarchis olim Deus promiserat. In gravia crimina lapsus severe a Deo punitus est praeserlim Absalomis filii sui rebellione; at quum poenitentiam egisset rebellione devicta in sedem suain regiam reversus thronum iterum gloriose occupavit. Si igitur argumentum nudum spectamus, paucis verbis illud hac ratione comprehendere possumus : Deus populum suum ob peccata et ducis negligentiam ultimo exitio et interitui vicinum ex ima deiectipne per fideles servos suos Samuelem prophetam et Davidem regem ad sutnmam potestatein elevavit.
Ad argumentum solum autem plerique attendunt, qui operis nostri piviSIONEM aliquam. proposuerunt. Quoniam Samuel et David praecipuae sunt huius aetatis personae , Alexandrini iam opus in duos libros ita distribuerunt, ut in priore Samuel, reipublicae restaurator et imperii regii fundator, primum locum teneret, in altero autem Davidis, regis secundum cor Dei, res gestae narrarentur. Recentiores tamen, ne Saulem negligant, tres partes agnoscere malunt, quarum prima de Samuele, altera de Saule, tertia de Davide agant; quoniam vero ultimae res Samuelis cum Saulis regno atque Saulis finis cum initiis Davidis intime cohaerent , in ambitu partium definiendo inter se dissentiunt !. Nihilominus hac ralione integrum opus apte dispertiri fatemur, dummodo eum P. de Huninelauer quatuor sectiones distinguantur (Historia Samuelis 1l. 1-7,17; Historia Saulis. I. 8,1-12,25; Historia Davidis exsulis I. 13,1-31,13; Historia Davidis regis. H. 1,1-25,25) *. Alteram tamen distributionem proponere liceat, in qua non tantum argumenti, sed praecipui quoque, quem auctorem prae oculis habuisse censemus, finis ratio quaedam habetur. ld vero auctorem praeprimis intendisse statim demonstrare conabimur, ut aeterni thrond in domo davédéca fundationem memoriae proderet , ideoque in introductione virum illum nobis describit, quo velut instrumento in hac fundatione usus est Deus (I. 1,1-7,17), opus vero ipsum in duas partes distribuit, quarum prior (I. 8,1-31,17) praeparationem | fundationis regni aeternt, altera (II. 1,1-20,96) ezus. fundationem zpsam et confirmationem enarrat. Quatuor vero ultima capita (21,1-9*,25) epilogum quendam constituunt, in quo A/storía fundationis throni aeterni singularibus nonnullis factis z/ustratur et confirmatur. Ex sequente analysi haec clarius elucebunt ; infra autem de divisionis fundamento &ccuratius disseremus (8^ p. 250 sqq.).
83. — ANALYSIS LIBRORUM SAMUEL 31 paragraphs
In iNTRODUCTIONE (I. 4,1-7,17) vita Samuelis adumbratur, magni illius viri, quem Deus mirabiliter suscitavit et vocavit, ut aeterni throni davidici fundamentum poneret.
I. /n Samuele Israclitis reformator et liberator suscitatur (4,1-3,21).
1. Samuel nascitur et Deo consecratur (1,1-2,41). — Elcanae levitae uxor Anna, quum diu sterilis mansisset, enixis precibus a Deo sibi filium efflagitat, quem se Deo consecraturam esse promitlit (1,4- 18). Voti compos facta filiolum sacerdoti Heli tradit (1,19-28) et magnifico cantico Deo gratias agens praevidet filii sui relationem ad futurum regem et ad Messiam (i. e. ad aeternum thronum davidicum) (2, 1-11).
2. Samuelis pia pueritia (2,42-36). — Dum Heli sacerdotis filii in sacro ministerio explendo omnibus vitiis indulgent (2,12-17), Samuel fideliter ministrat ante Dominum; quapropter Dominus Annae maritoque eius benedicit (2,48-21), Heli autem filios suos non nisi molliter corripienti (2,22-26) eiusque domui per prophetam gravem poenan annuntiat (2,27- 36). 3. Samuelis vocatio ad propheticum munus (3,1-21). — Iuvenis noctem in tabernaculo foederis peragens prima dignatus divina manifestatione (3,1-10, gravem. revelationem contra. Heli eiusque domum recipit (3,14-18;, deinde vero paullatim toti populo tamquam propheta fidelis innotescit (3,19-24j. . Samuel liberatur et reforiator populi sui (&4A-1,11j. Maximum reipublicae discrimen propter peccata domus Heli et populi (4.1- 7,1). — Bello exorto cum Philisthaeis Israelitae arcam foederis in castra arcessunt (4,1 -9), sed caeduntur, arca a Philistbaeis capitur. duo filii Heli occiduntur; quibus auditis Heli corruens occumbit et nurus eius in partu. moritur (4,10-22). Populi vero sui misertus Deus. arcam Philisthaeis in. ruinain vertit (5,14-12,, ut eam cum deonariis. redderent (0,4718; Betlisemilae, qui eani debita cum. reverentia non traetarunt, gravi clade puniti sunt et arca. transportata est in Gabaa (6,10 - 7,4). li 2. Populi conversio et victoria (7,2-1 4; — Samuelis admonitionibus IEzraclitae sincere ad. Dominum conversi (7,2-6j orante propheta. tantam cladem Philisthaeis inflixerunt, ut toto eius tempore contra populum non amplius invaluerint (7.7- 114).
3. Samuel autem in tola terra munere suo iudieis fideliter funetus est 7, 15-151.
Pans rion (D, 8, E231, 17; enarral. PRAEPARATIONEM. REGNI. AETERNI IN DoMe
F. Postuluntibus Israclitis Saul datur primus rex, qui tamen ob. inobedicu-
Liam suain regno indignum se exhibet et a. Deo reiicitur (M 8.13- 12.323.
4. Magnis Samuelis meritis nou obstantibus Israelitae postulant , ut sibi rec constituatur (8,1 -22). a.) Saumele seuescente et filiis eius, quos in munerissui partesassuniserat, aid avaritiam deelinantibus seniores populi postulant regem (8,15; b.) *amuel reluctans a Deo iubetur Izraelitis durum regum iugum praedieere. (8,6-18).. illis autem petitioni inhaerentibus promittere, se eam esse impleturum (8.19-22;. 9. Saulis prüni. regis privata publicaque. inauguratio et Samuelis abdicutio nmimeris iudiciarit (9,1- 12.25.
a.j Saulis privata. unctio (9,1 -10.16;. — Saul, tilius Cis. Beniaminila. quum exisset ul patrissui asinas quaereret, a Deo Samucli revelatuc rex unzendus 10,1-24;; privalim igitur a Samuele. ungitur //9.25- 10,1), atque trium signorum à prophela. praedictorum (10,2- 5, eventu certior redditur, se à Domino esse electum et se mandatum a Samuele acceptum (10,8, debere implere (10,9- tti).
b.) Saulis publica inauguratio et ab integro populo approbatio (10,15 - 11,13).
«.) Convocato populo in Maspba annuntiat Samuel, Dominum eis regem esse daturum (10,17-19); sorte missa designatur Saul, qui a populo rex salutatur (10,90-24). Quibus peractis lex regni a Samuele describitur (10,25), at integer populus Sauli non adhaesit (40,171-927).
8.) Brevi autem post novus rex, quum Ammonitas terram invadentes profligasset (41,1-11), a toto populo in Galgala rex approbatur (11,12-13).
c.) Samuel abdicat munus iudiciarium (12,4 -235). — Novo igitur rege approbato Samuel coram populo muneris sui gesti rationes reddidit (19,1-5), fervida oratione Israelitas exhortatus, ut Domino adhaererent (19,6- 17) pollicitusque se in posterum quoque eorum curam habiturum simul populo et regi peccaturis interitum praedixit (42,18-925).
3. Saul primis suis rebus feliciter gestis ob duplicem inobedientiam a Deo a.) Prior Saulis inobedientia reiectionisque eius praedictio (13,1-14). — Philisthaeis post cladem a lonatha filio Saulis acceptam (13,4 -4) magno cum exercitu Palaestinam invadentibus Saul Israelitas in Galgala convocat (13,3-7). Quoniam vero copiae convocatae ob hostium timorem sese dispergere coeperunt, Domini praecepto (10,8) spreto et Samuele non exspectato holocaustum offert; quapropter ei ab adveniente Samuele iam nunc reiectio domus eius annuntiatur (13,8-44).
«.) Magnum beneficium in beilo philisthaeo (13,15-14,46;7. — Quamquam Israelitis arma deerant (13,15-93;, bellum philisthaeum feliciter est gestum. lonathae enim virtute hostes caeduntur
(14.1-23); inconsiderato autem Saulis voto vita lonathae magno periculo exponitur, sed populi precibus salvatur (14 ,24- 46).
B.) Alia quoque bella Saul contirmato regno feliciter gessit et numerosa erat eius posteritas (14,47-52), ut de regno in sua domo continuando bene sperare posset.
€.) Ob novam mandati divini violationem Saul ipse quoque reiicitur p.) Feliciter quidem rem gerit Saul, sed optima quaeque Amalecitarum sibi reservat (15,4- 9).
1-) Quare Samuel ei reiectionem annuntiare iubetur (15,10 - 35).
Il. /n Saulis reiecti locum David a Deo electus et a Samuele privatim unctus mullis aemuli sui persecutionibus in fiducia Dei confirmatur et ad regnum praeparatur (46,1-34,13).
2.) Reiecto Saule Samuel a Deo iussus Davidem ungit regem supe: Israel (16,1-13); b.) qui paullo post ad Saulem, quem reiectum malus spiritus invaserat, in aulam advocatur, ut citharae pulsu regis animum leniat (46,15 - 33).
c.) Interea novo bello philisthaeo exorto David Goliath vincit (17,4-54), quo facto Ionathae quidem amicitiam, Saulis autem invidiam ei odium sibi attrahit (17,55 -18,9).
a.) Davidis in aula degentis vexationes (18,10- 19,17). — Davidem coram se cytharizantem Saul lancea transfigere voluit (18,10-12); praetextu nuptiarum cum filia sua eum magno periculo in bello exposuit (18,13 -30?; filium et amicos suos ad necem cius provocavit (19,1-7); lanceà missa eum interficere conatus est (19,8- 10; domi latentem per satellites ad necem quaesivit (19,14-17).
a.) Primum fugit David ad Samuelem, apud quem Saul eum frustra quaesivit (19,18-94), atque deinde postquam Ionathan patrem amicumque reconciliare frustra conatus est (20,4 -42), ad sacerdotem Achimelech in Nobe (90,43-91,10). indeque ad regem philisthaeum Acbis in Geth; a quo non receptus (21,14-16) in terram luda reversus est, ut parentes suos regi moabitico commendaret (22,1-3). Eo autem tempore Saul sacerdotes in Nobe occidi iussit, quia Achimelech Davidem receperat (22,6 -23).
8.) In terra Iuda vagatus David Ceilam liberat et occupat (23,1 - 6), quo in oppido Saul eum capere frustra conatur (23.5 - 13). Maiori periculo in deserto Ziph expositus mirabili Dei interventu salvatur (93.14-28*. Dum autem Saul Davidem omni modo ad necem quaerit, David cius vitae in spelunca deserti Engaddi parcit, ita ut Saul ipse Davidem magnanimitate eius perculsus regno diznum proclamcet (24,1 - 23).
1.) Interea mortuus est Samuel (25,1); David vero cum amicis semper in desertis circumvagari cogitur, ubi ducit Abigail et Achinoam uxores, quum Saul primam eius uxorem Micbol alteri tradidisset (35,8-44). Ad pristinum odium reversus Saul secunda vice magnanimitatem Davidis experitur (26.1-25).
7., Demum David, ut Sauiis insidiis se subtrahat, in Philisthaeam sese recipiens Siceleg occupat. quo ex oppido contra Amalecitas aliosque antiquos Israelitarum hostes bellicas expeditiones suscipit (27,1-125.—
3. Saulis interitus in, bello philisthaeo, Dazidis victoria de Amalecitis (28, a.) Philistbaeis una cum Davide bellum moventibus (28,1. 2.) perterritus Saul, quia a Domino responsum non accipiebat, per pythonissam endoriensem evocat Samuelem mortuum, qui apparens ei mortem propinquam et Israelitarum cladem praedicit (28,3-25).
b.) David a Philistaeis timentibus, ne in proelio contra ipsos sese converteret, cum amicis suis e castris eiectus (29,1-11) oppidum suum Siceleg ab Amalecitis invenit devastatum (30,1-5); a Domino iussus hostes persequitur, caedit, praedam eorum recuperat (30, 6-20), quam inter suos dividit, et ex qua senioribus luda dona mittit (30,91 -31).
c.) Eodem tempore Philisthaei fugant exercitum Saulis, qui una cum tribus filiis natu maioribus perit (31.4-13^.
Pans ALTERA (lI. 1,4-20,26) enarrat REGNI. AETERNI IN bhoMo DAVIBICA FUN- DATIONEM ET CONFIRMATIONEM 42 paragraphs
I. Regnum Davidis in Hebron eiusque conccrtatio eum domo Saulis (M, - 4,12).
a.) David de Saulis Ionathaeque morte certior factus (4,1-16) corum interitum cantico deflet (1,17 - 27).
b.) A Deo autem iussus in Hebron ascendit. ibique rex Iuda publice ungitur (2,4 - 7).
2.) Abner, princeps exercitus Saul, quartum Saulis fllium Isboseth constituit regem super reliquas tribus (2,8-11), sed tribum Iuda quoque subiicere conatus devincitur ab Ioab, cuius fratrem Arael fugiens occidit (2,12-32).
b.) Exinde exortum est bellum diuturnum, Davide in Hebron sedente el domum suam procreatis filiis fundante (3,1-5), Abnere autem domum Saulis regente (3,6), donec Abner ab Isboseth offensum se reputans (3,7 -41) pacem iniret cum Davide (3,12-21) atque a Ioab interficeretur (3,22-30) inscio Davide, qui Abneri morlem amare deflevit (3,31 -39).
c.) Paullo post Isboseth quoque occisus est (4,1-8), eius autem interfectores David morte punivit (4,9-12).
H. Regnum Davidis in. Ierusalem fundatur et confirmatur (5,4 -20,20. 1. Aeterni throni davidici fundatio (5,4 -1,29).
8.) Isboseth interfecto David ab omnibus tribubus rex Israel unctus (5,1-5) in Ierusalem, cuius arcem lebusacis eripuerat, regni sedem transtulit (5,6-11) et cognovit « quoniam confirmasset eum Dominus regem super Israel » prole quoque numerosiore a Deo accepta (8,12-16).
b.) Sempiternis autem Israelitarum hostibus Philisthaeis penitus devictis terram sanctam ab eorum incursionibus liberat (5.17-25).
€.) Hac ratione regno pacificato arcam foederis magua cum sollemnitate in arcem Sion transtulit (6,1 -23) proposuitque Domino aedificare domum (7,1-3). À quo proposito quidem Deus eum per prophetam Nathan avertit, sed simul promisit, se ei domum aedificaturum et thronum eius slabiliturum in aeternum (1,4-16); de qua magnifica promissione David humili precatione Deo gratias egit (7,17-29).
9. Magnificum regnum Davidis usque ad erus lapsum (8,1 - 10,19). a.* Felicibus bellis a Deo adiutus fines regni sui dilatavit (8,1-14); b.) internam regni felicitatem auxit bona administratione (8,13- 18), c.) neque in felicitate sua immemor fuit promissionis, quam olim Iouathae fecerat, sed magnanimitatem suam beneliciis Miphiboselh, ]onathae filio, collatis demonstravit (9,4 - 13).
d.) Ad suminum vero potestatis fastigium adduxit regnum bellis, quae per Ioab ducem suum contra Ammonitas et Syros feliciter gessit (10,1-19.
3. Lapsu suo David domum suam maximo periculo obiicit (14,1-18,32). a.) David ;ravissima peccata committit et. de iis poenitentiam agit (11, 1-12,31.) a.) David postquam adulterium commisit cum Bethsabee (11,1-5), adulterae. maritum occidendum curavit (11,6 -25), ipsam autem uxorem duxit (11,26. 27). p.) Quapropter a Deo per prophetam Nathan gravissime. increpatus (12,1-12) poenilens. veniam quidem accepit, morte autem filii ex adulterio punitus est (12,13-23j, veniae vero acceptae pignus ei concessum est nativitate Salomonis et Ioabi victoria de Ammonitis :142,24-31. b.) Attamen. infeliei duorum filiorum primogenitorum interitu David in domno sua poenas scelerum commissorum luit (13,1-18,32). a.) l'rímogeniti Amnonis scelus et interitus (13,1- 14,33). Amnon sororem suam Thamar stupravit (13,1 -22), quam ob causau ab Absalome Thamaris fratre uterino occisus est (13,23-33).
Absalom autein , ut patris iram evitaret , fugit in Gessur (103,34 - 30; eb non nisi. post quinque annos Ioabe intercedente in. gratiam palris rediit (14,1 23:0).
B^ Secundoseniti Absalomis rebellio et interitus (15,1 - 18,32).
Palris bengmitate abusus Absalom seditionem contra eum praeparavit et moviL(E25.1 -127; qua David urbem relinquere et trans Iordanem fugere coactis (159,13-31) et in fuga convitiis oneratus est (16.1-155..
Interea Absalom Ierusalem. occupavit patrique gravissimam iniuriain intulit (16,135- 23), sed consilio Chusai , qui ex patris partihus fuit, impeditus est, ne illum statim persequeretur (17,1- 33. Posteaautem trans lordanem cum exercitu patrem persecutus devictus CsL et oecisus à Joab, à Davide autem defletus (17,24 - 18.32. A. Triumphans lerusalem revertitur David (19,1-20,26;.
a.) Bavid a tribu. luda. in. civitatem: reductus benignum se. exhibuit eri eos, qui a partibus Absalomis steterant (19,1 - 41.
b.j Reliquae autem tribus ob invidiam contra Iuda a Seba ad. seditiouem exeitatae sunt, quam ecciso Seba Ioab repressit (20,4 -22 .
e. David lerusalem reversus administrationem regni sui denuo ordinavit (20,23-26.. In. E£riroco (21,1 -25,25). nonnulla. afferuntur, quibus iNTEGBA. HIsTONIA FÜNDATIONIS THRONI. AETERNI ILLUSTRATUR ET. CONFIRMATUR '. 1. Promus Saulis punitur ob patris criinen. — Quia Saul fidem a Iosua Gabaonitis iuratam laeserat, terra triennali fame afflicla est, usque dum Saulis peccatum sex ex eius posteris crucifixi expiassent, quorum ossa David honorilice sepelienda curavit (91,1 -14).
9. Quatuor bella philisth«ea brevissime quidem sed ita enavrantur, ut Deum speciali auxilio Davidi eiusque amicis adstitisse appareat (21,15-92).
3. Praeclaro cantico petrae (Ps. 41.) David gratias agi! Deo de singulari protectione, qua a Saule et omnibus suis hoslibus liberatus est, et de aelerni regni promissione (22,1 - 51).
4. In novissimis autem verbis suis praedicit David magnum et iustum dominatorem, per quem domus davidica in aeternum regnatura sit (23, 1-7).
9. Catalogus heroum Davidis (23,8-39) iterum est documentum specialis Dei erga Davidem amoris.
6. Clausulam demum libri facit narratio de pestilentia propter populi censum immissa, post cuius cessalionem David altare. exstruxit in area Areuna lebusitae (24,1-23) eo sc. in loco, in quo postea Salomon exstruxit templum.
1. Sinc ullo ordine sex hae pericopae velut. membra disiecta. operi terminalo interdum creduntur adiectae; attzumen rem attentius consideranti patet, eas non tantum Cximía quadam arte inter se esse connexas sed cliam aptissimum constituere epilogum. Etenim totum opus in eo versatur, ut aeterni throni in domo davidica fundationem describat, ideoque illud quoquo ostendit, quomodo David Dco sese acceptum reddiderit ; quapropter eius fiduciam in Deum, eius zelum in premovendo cultu divino, cius obedientiam erga divina mandata, cius promplitudineim ad pocnitentiam peccati cogniti agendam enarrat. Iam vero in Dci amore erga Davidem celebrando et in virtutibus Davidis ipsius enarrandis omnes sex versantur pericopae. Evidens cst in duobus carminibus, quae medium cpilogum occupant ciusspuc ut ifa dicamus centrum constituunt, thema libri sublimi modo enuntiari : Deum illos adiuvare, qui in. ipso fiduciam suam collocaverint , expertus est David in tota sua vita ab omnibus hostibus divinitus liberatus ct promissionem throni in domo stia perduraturi adeptus; haec est summa prioris cantici (22,1-51); alterum autem proplietiee. praevidet magnum dominatorem Messiam, in qua haec acterni throni promissio perfectam impletionem sit inventura (23,1 - 7). Iam tertia haec et quarta pericopae, quae nueleum constitiunt cpilogi, quatuor aliis ita includuntur et cireumdantur, ut seconda correspondeat quintae, et prima sextae, Argumento enim suo. intime coliaerent. philisthaca bella 121,15 2221 et catalogus heroum (23,8 - 39), siquidem utraque pericope ostendit, quomodo Deus manis illis viris suscitatis Davidem ab omnibus cius hostibus liberaverit. Eadem ratione argumento suo vicinae sunt prima et sesta; utraque arit de poena propter peccatum divinitus inflicta : quia zaul ipse peceati sui poenitentiam non cgerat, domus cius periit (21,1 215); David poenitentiam peccati sui agens veniam invenit et sibi domuique suae Deum reconciliavit (24,1 -25). Eadem igitur oppositio, quac in toto libro inter Saulem ob inobedientiam reiectum et Davidem ob obedientiam assumtum conspicitur, etiam epilorum ad unitatem redizit. At eximia quoque ars in pericoparum epilogi dispositione cernitur. Duae enim primae tertiam cet quartam pracparant, quibus summum bencficium Davidi collatum celebratur, duae vero ultimae easdem confirmant; in prima et sexta virtutes indicantur, quibus David so dignum reddidit divinis beneficiis, et in secunda ct quinta describuntur minora. beneticia, quibus bene usus ad summa adduci meruit. Mirum, quod Cornill. (Einl. p. 105), licet hunc nexum agnoscat, cas temere coagulatas dicat.
85. — Ex iis, quae de operis argumento et divisione diximus, diiudicandum iam est, quis PRIMARIUS FINIS auctoris fuerit. Atque praeprimis id videtur esse manifestum , vehementer illos errare, qui in libris Samuel integram ultimorum Iudicum et primorum Regum historiam nut. Samuelis, Saulis, Davidis biographias quaerunt. Quas si tradere voluisset, (ot res non omisisset auctor, quae, ut completam et distinctam aetatis illius imaginem nobis efformemus, scitu prorsus sunt necessariae. Quis enim ea, quae de Samuele, Saule ipsoque Davide opus nostrum tradit, ita inter se connectet, ut aliqua cum certitudine eorum vitam narret? De Samuelis nativitate fuse agitur, publicae eius vitae paucissima referuntur; Saulis primus cum Samuele congressus fuse iterum describitur, fuse quoque nonulla , quae contra Davidem egit, atque unum alterumve proelium in bello philisthaeo narrantur, reliqua vix altinguntur. Ne id quidem ex nostro opere colligimus, quot annos Samuel iudicaverit, Saul regnaverit, neque magis quis sit ordo chronologicus rerum sive ab illis sive a Davide gestarum. Neque fontes, ex quibus accuratam scientiam historiae virorum illorum hauriret, auctori defuisse dicere licet; optimos enim et ditissimos fontes ei praesto fuisse, totus liber clare docet, quippe in quo tot minutae res accuratissime describantur!. Itaque pro certo asserere non dubitamus, auctorem neque ere historicum finem prosequi neque solam curiositatem quandam vanam pascere voluisse.
At illos quoque a vero aberrare certum est, qui omni fere historico fine negato in. opere nostro vix aliud quam collectionem rerum vident, quibus ad virtutem. sectandam incitemur. Quibus merito accensetur. Gollhagen, cui si credimus, « scopus sacri historici sive potius Spiritus sancti scriptorem regentis neutiquam eo tendit, ut expleat rerum apud ludaeos eorumque reges gestarum narratione curiositatem lectorum, sed ut nos instruat et ad. virtutem incitet relatione corum, quae Deum ostendunt supremum esse rerum omnium Dominum, qui pro arbitrio voluntatis ac sapientiae suae cuncta moderatur ipsaque hominum vitia et. pessimos conatus iustissimorum suorum consiliorum essecutioni. facit. inservire, Exhibet ea in liistoria Deum semper iustum, sanctum, omnipotentem, calamitatibus populi sui commotum, misericordem et nunquam non ad veniam impertiendam promtum, ubi scilicet vera scelerum poenitentia ducti ad eum confugerint. Repraesentat simul eundem ut magnificum virtutis remune- "atorem, fortissimum innocentiae protectorem, vindicem criminum severissimum. Passim indicat, unicam felicitatis, cuius desiderio tenemur, conscquendae viam in humili ad Deum subiectione perfectaque ad omnem eius voluntatem obedientia positam esse »?. Quae omnia verissime et optime dicla evidenter demonstrant, magnam utilitatem oinnes ex hoc opere posse haurire, at auctoris finem scopumque non definiunt.
Toto igitur operis argumento totaque eius indole consideratis historicum quidem egisse nostrum auctorem apparet; verum eadem ratione qua librorum praecedentium auctores, sacrum historicum egit, qui de rebus humanis eatenus dumtaxat loquitur, quatenus ad salutis oeconomiam pertinent, atque altiorem semper finem persequitur. Quis autem hic finis fuerit, satis facile cognoscemus, si eius opus cum praecedentibus comparaverimus. Libri losue, uti vidimus, auctor id maxime sibi proposuit, ut fidelitate, quam Deus in ferra promissa danda et distribuenda manifestavit, demonstrata et in memoriam revocata Israelitas exhortaretur, ut ipsi similem fidelitatem in foedere observando manifestarent (53). Alia autem via Samuel in suo libro ludicum et Ruth incedens divinam iustitiam populo suo ob oculos posuerat, ut continuo esset memor, integram suam felicitatem a foedere observato pendere, foederis autem violatione omnia adversa adduci (68). lam vero liber noster ad priorem propius, quam ad alterum accedere videtür, illumque etiam in fidelitate divina commendanda praecipue versari arbitramur. Etenim usque ad Samuelis aetatem Deus continuis populi sui defectionibus impeditus nondum omnes suas promissiones implere potuerat : filii patriarcharum in magnum populum excreverant, in terram illis promissam ingressi cius partem. occupaverant, tribus singulae illa adeptae erant territoria, quae lacob prophetice iis assignaverat; verum maxima benedictio a lacob praedicta ubinam erat ?
« Juda, te laudabunt fratres tui; manus tua. in cervicibus inimicorum tuorum; adorabunt te filii patris tui. Catulus leonis Iuda; ad praedam (rectius : a praeda), fili mi, ascendisti (vel : ex praeda crevisti); requiescens accubuisti ut leo et quasi leaena, quis suscitabit eum? Non auferetur sceptrum de Iuda e& dux de femore eius, donec veniat qui mittendus est et ipse erit exspecíatio gentium (rectius : donec veniat is, cui repositum est [sceptrum] et ci erit obedientia gentium) » ?. Magnificum hoc est vaticinium messianicum : Messiam regem ex tribu Iuda oriundum imperaturum esse omnibus gentibus praedixit lacob, sed simul tribui luda usque ad Messiae adventum splendidam sortem promisit : primatum inter reliquas tribus, victorias gloriosas de hostibus praedamque amplissimam , sceptrum demum Messiae transmittendum atque hac ratione sempiterno duraturum. Ubinam promissionis illius impletio? luda peregrinationis quidem agmen duxerat in deserto, in terrae distributione primam sortem obtinuerat , post losuae mortem in debellandis Chananaeis et in tribu Beniamin punienda praeierat reliquis tribubus *; ab eo autem tempore fere disparuerat nee. eius nomen in. libro ludicum amplius apparet, nisi ubi tribus ignava Samsonem vinctum Philisthaeis tradidit ». Itaque manifica illa promissio a Deo quasi oblivioni tradita esse videbatur. At fidelem esse Dominum in omnibus suis promissionibus nostrum opus denuo demonstrat. Ultima particula libri ludicum et Buth est genealogia Phares, filii luda , et ultimum genealogiae nomen , quo integer liber terminatur, est nomen Davidis. Quae conscribens Samuel quodam modo innuit, tempus tandem advenisse, quo splendida promissio ludae facta impletionem suam sit inventura. Praeparandus autem erat populus, ut dignus fieret, qui sceptro aeterno regeretur; edocendus erat, promissum sceptrum non posse & rege qualicumque initium suum habere, sed ab illo solo rege, qui sit, « secundum cor Dci », atque ludae tunc tandem filium illum datum iri, cui fratres omnes, i. e. reliquae tribus, honorem et obedientiam essent praestituri, cuius manus fortis subiectura. esset omnes hostes in circuitu, qui quasi leo praeda onustus ex omnibus bellicis suis expeditionibus esset reversurus. et reguo suo fines patriarchis iam promissos « a flumine Aegypti usque ad magnum Euphratem » esset daturus, «qui demum sceptrum aeternum esset accepturus, illnd videllcet quod maiori suo filio, Messiam dico, erat transmissurus.
Id igitur sibi praecipuum proposuit auctor, ut divinam fidelitatem demonstraret in. throni aeterni tribui Iudae. promissi fundatione et coufirmalioue. Auc Darid, primus rex ec tribu Iuda divinitus vocatus, praeparatus, in thronum elevatus et àn eodem confirmatus est thema libri; de eo enim non tantum maior prioris libri pars (1I. 16-31) et integer secundus liber diserte agunt, sed ad eum illa quoque pertinent, quae in principio operis (I. 1-15) de Samuele et Saule traduntur; de priore euim. azitur, quia per illius ministerium Deus thronum illum fundare voluit, de altero autem, ut. ex oppositione inter Saulem et Davidem clarius appareat, quidnam Davidem Domino reddiderit acceptum. /[eic. cardo. totius operés est in. aeterni. throné. promissione Davide facta : « Praedicitque tibi Dominus, quod domum faciet tibi Dominus. Quumque completi fuerint dies tui et dormieris cum patribus tuis, suscitabit semen tuum post te, quod egredietur de utero tuo, et firmabo regaüum eius. Ipse aediticabit domum nomini mei , et stabiliam thronum regni eius in aeternum... Et fidelis erit domus tua et regnum tuum usque in aeternum ante faciem tuam, et thronus tuus erit firmus iugiter ». Hinc in operis ecordio hanc aeterni throni pronmisstonemi prn. iuit. Anna. Samuelis mater, quum Domino gratias agens in Spiritu praevidit « Dominum daturum imperium regi suo et sublimaturum cornu Christi sui ». Immo eodem modo, quo S. Lucas annuntiationem et nativitatem loannis B. fuse narrat, quia « praecessurus erat ante faciem Domini parare vias eius », etiam auctor noster de nativitate Samuelis fuse agit, quia ipse quoque praeparare debuit vias Davidis, typi Messiae. Hinc derum epilogus totus. versatur in throni aeterni fundatione. n. novissimis enim suis verbis David magnum illum regem futurum celebrans, qui thronum suum aliquando sit occupaturus, « Dominatorem hominum (o1N3 bei i. e. Dominalorem integri generis humani, Dominum « cui crit obedientia. gentium »), Iustum (xa*' iZoyiv), Dominatorem in timore Dei, qui sicut lux aurorae futurus sit oriente sole, et sicut tempus matutinum absque nubibus et sicut pluvia producturus herbam de terra », admirabundus exclamat : « Annon tanta est domus mca apud Dominum, ut pactum aeternum inierit mecum, firmum in omnibus atque munitum »*? Hoc autem fine ad pulcherrimam unitatem redigitur universum opus, quandoquidem omnia, quae narrantur, concurrunt, ut fidelitatem Domini in magna hac promissione implenda demonstrent.
3. Gen. 49,8-11. Pracferendam in ultimo versu censemus lectionem aw, quam secuti sunt Alex. et Onkclos.
85. — Attamen alterum quoque finem secundarium, qui cum primario intime est connexus, auctori praeluxisse libentissime concedimus. Vix enim. quemquam fugiet, opinor, in opere nostro duorum primorum regum, quos Samuel a Deo iussus unxerat, res gestas ifa enarrari, ut ex earum oppositione, qualem regem Deus populo suo praeesse velit, primo aspectu appareat. Saul ab initio quidem, quamdiu a Domino per prophetam duci se sinit, omnia feliciter peragit; quamprimum vero prophetae monita transgressus inconsulto Deo res gerere vult, immo diserta. monita divina spernit vanisque excusationibus inobedientiam suam tegere conatur, a Deo plane derelinquitur et reiicitur, rempublicam summo discrimini obiicit, se ipsum domumque suam perdit. Contra David, vir « secundum cor Dei », multis longisque aemuli sui persecutionibus non fractus sed eruditus, non agit nisi Deo consulto, voluntati divinae per prophetas manifestatae semper obsequitur, et quum ipse quoque a concupiscentia et vana gloria abreptus in gravia peccata esset lapsus, prophetam vanis excusationibus fallere non conatur, sed humilis poenas per eum annuntiatas suscipit, atque hac ratione dignum se exhibet magna aeterni throni promissione et divinitus adiutus regnum suum ad potestatis fastigium adducit domuique suae aeternum thronum acquirit. In Saulis igitur et Davidis historia regibus omnibus israeliticis speculum quoddam proponitur, ut se ipsi cum illis comparantes, quomodo sese debeant gerere, addiscant. Quam apte vero duplex hic libri finis tempori conveniat, quo illum conscriptum esse censemus ex infra (91) dicendis apparebit. Antequam autem quaestionem hanc terminemus, pauca addere liceat, quibus clarius innotescet , quanta sit operis nostri utilitas. Samuelis enim aetate in republica israelitica duplicem factam esse mutationem nos docet, politicam. alteram et alteram religiosam, quae ambae et in theocratia ipsa et in eius typica significatione gravissimi sunt momenti. Politicam iam innuimus; ab eo enim tempore Deus non amplius, quemadmodum antea, per. viros immediate et extraordinario modo a se electos et vocatos (Moysen, Iosue, Iudices) populum suum regebat, sed per reges haereditarios, quos non iam ipse immediate dirigebat, sed quibus per prophetas. voluntatem suam manifestabat. Quapropter etiam ab illo tempore, quo populus sibi ipse regem constitui postulaverat, prosperam et adversam reipublicae israeliticae fortunam a regum maxime, qui populum quodam modo repraesentabant, obedientia vel inobedientia pendeve videmus; in Saulis igitur propter inobedientiam reprobati et in Davidis propter obedientiam exaltati historia. velut. praeformata et adumbrata sunt regum subsequentium atque totius reipublicae fata. Ad prophelas vero quod attinet, certum quidem videtur esse, inde a Moysis tempore Israclitis nunquam defuisse viros a. Deo illustratos, quos in necessitatibus suis consulere potuerunt; illos enim se populo suo daturum promiserat Deus, ne ad ethnicorum augures et vates sese converterent?. Munere suo tamen potius velut personae privatae primis temporibus functi sunt prophetae, quamdiu populus per duces immediate a Deo vocatos regebatur, atque in vita publica admodum raro apparent?. Post Samuelem vero, qui non tantum velut iudex, sed etiam velut propheta Domini fidelis integro populo a Dan usque ad Bersabee innotuit et ardentibus suis concionibus filios [srael ad fidelem foederis observationem revocavit , iiulto maior esse coepit prophetarum auctoritas, quippe qui ex eo tempore non solis privatorum quaestionibus de rebus quotidianis responderent, sed maxime publicas totius reipublicae res gererent, velut Dci ad reges legati. Quemadmodum enim Samuel Sauli Dei voluntatem manifestare iussus est et in Saulis reiecti locum Davidem suffecit, qui a Saule persecutore ad eum refugium quaesivit, post eius vero mortem Nathan et Gad prophetae Davidi promissiones et minas et poenas divinas annuntiarunt, ita ab eo tempore semper prophetas videmus internuntiorum divinorum munere fungentes, quibus Dominus voluntatem suam regibus revelavit *.
Nostri quidem muneris non est, typicam. duplicis istius mutationis significationem fusius persequi; paucis autem eam innuere nobis licebit. Christi sacerdotis munus praefiguratum iam erat aaronitico sacerdotio, omnibusque illis sacrificiis tam fuse in Pentateucho enumeratis et descriptis unum illud sacrificium ad totius mundi peccata redimenda in cruce offerendum et incruento modo usque ad mundi finem continuandum iam erat repraesentatum. At Christus a lacobo praedictus erat rez, à Moyse propheta, duplicis vero huius muneris figurae clarae et perfectae ante Samuelis aetatem nondum erant propositae, Moysen ipsum si exceperis. Verum in Samuele prophetisque, qui eum secuti sunt, typus clarissimus et perfectissimus proponitur illius auctoritatis, quam lesus Christus, prophetarum caput, quum in terris vivens per se ipsum, tum in coelis gloriose regnans per suum in terris vicarium exercere voluit. Atque sicut David, rex « secundum cor Dei », gentes vicinas sibi subiecit et a flumine Aegypti usque ad magnum Euphratem regnum suum extendens promissiones patriarchis factas implere coepit, ita lesus Christus, « Dominator hominum » accepit « gentes haereditatem suam et possessionem suam terminos terrae ». Sed haec sufficiat innuisse, ne in alienam messem falcem misisse videamur.
|. Secundum de Hummelauer (l. c. p. 21) « satis probabile est, librum Samuelis a Nathan. collectum esse eo fine, ut cducationi pucri Salomonis inserviret ». De tempore quidem scripti operis non plane consentimus; optime autem monet, « librum Samuelis regum educalioni csse aptissimum »; nim, uti animadvertit Corn. a. Lapide : « Inde clare. intelligent principes, fundamentum regni et politiae totiusque prosperitatis in vera religione et iustitia. collocandum, extra hoc nihil christiano principi fore firmum aut tranquillum ».
3. Propheta, qui de rebus publicis egerit, ante Samuelis aetatem non commemoratur nisi Iudic. 6,8 (ct 1 Reg. 2,27); Moyses quidem, Iosue, Debbora et in genere Iudices omnes prophetis adnumerari possunt ac debent, sed aliud fuit corum munus, quam illud iuniorum prophetarum, de quo agitur.
4. De politica prophetarum actione infra Dissert. IIT, $ $ 1. 2. recurret sermo.
8 20. — De librorum Samuel origine.
86. — Quoniam ab interpretibus alexandrinis libri Samuel cum ll. (3.4) Regum ila sunt coniuncti, ut unum opus efficere videantur, cum antiquioribus interpretibus etiam moderni nonnulli unum quatuor librorum esse auctorem opinati sunt!. At duo opera, quae ludaei palaestinenses semper distinxerunt (supra 81), pro uno parum recte habentur.
Evidentissime id imprimis elucet ex utriusque operis diverso narrandi modo. Duorum enim posteriorum librorum auctor brevem plerumque rerum a singulis regibus gestarum conspectum exhibet lectoresque ad fontes, quibus ipse usus est, remittit ut uberiora ex illis hauriant?. Iu nostro autem opere non tantum omnes eiusmodi citationes desiderantur?, sed res gestae Samuelis, Saulis, Davidis illae, quas recepit, tam fuse plerumque narrantur, ut eorum biographias interdum legere tibi videaris. — In posterioribus libris chronologiae ratio satis diligens habetur, siquidem singulorum regum aetas, qua regnare coeperunt, et regni duratio nunquam omittitur; in libris Samuel autem chronologicus ordo ita negligitur, ut nec quot annis Samuel et Saul regni gubernacula tenuerint, cum aliqua verisimilitudine ex illis definiatur, nec Davidis res gestae secundum temporis rationem cum certitudine distribuantur. — Porro librorum 3.4 Regum auctor de singulis regibus eorumque agendi modo suum iudicium exprimere laudesque et vituperia distribuere solet; interdum quoque unde eventus sint exorti et quomodo eohaereant demonstrat*; priorum. vero librorum auctor sui iudicium vix unquam indicat, sed aut aliorum iudicia historice refert. aut. lectoribus iudicium relinquit. — Quibus demum adde in duobus prioribus libris linguam hebraicam esse puriorem , quam in posterioribus, in quibus haud infrequentes inveniuntur chaldaisini.
Neque minus priores duos libros a duobus sequentibus seiungendos esse deprehendemus, si ad tempus, quo exorti sunt, animos adverterimus. Dubitari enim non licet, quin ll. (3.4) Regum, qui historiam israclilticanm usque ad 37. annum exsilii regis lechoniae perducunt, ante medium . essilium non sint terminati, etsi non improbabiliter unte destructionem urbis et templi hierosolymitani dicantur inchoati?. At 1.2 Samuel nullum onnino exsilii vestigium exhibent, quin etiam regnum luda perdurare supponunt, atque. omnia. suadent, ut eos brevi post reipublicae israeliticae scissionem conscriptos esse dicamus (/n/ra 91).
Contra hane seutentiam, quae duos priores libros opus completum et a duohus sequentibus prorsus distinctum esse tenet, id unum cum aliqua veritatis specie obiectum est, quod apta clausula carere videantur, quoniam mortem Davidis non narrent?. Haec videtur fuisse causa, qua permoti antiquitus iam Lucianus M., Diodorus Tars., S. Chrysostomus, Theodoretus aliique ea, quae in principio 3 Reg. libri de morte Davidis leguntur, ad secundum librum traxerunt atque tertium a 3 leg. 2,12 inchoarunt?. At obiectio erronee supponit auctorem nostrum integras Samuelis, Saulis, Davidis biographias aut integram davidici regni historiam tradere voluisse. Aliud autem sibi proposuisse auctorem ostendimus ; ad fundationem vero et confirmationem throni aelerni in davidica domo mors Davidis nullatenus pertinet. Aptissime enim narrationi suae finem imposuit auctor illo momento, quo David devictis Absalomis et Sebae rebellionibus in urbem regiam reversus thronum suum vidit confirmatum et novis nominatis magistratibus regnum suum denuo constituit (2 Reg. 20,23- 26). Capita autem, quae sequuntur, operis esse epilogum eximia cum arte compositum supra (83. n. 1 p. 249sq.)ostendimus. Sua ergo apta clausula libri Samuel non carent; inmo quemadmodum liber Iudicum et Ruth addita Davidis genealogia aeterni throni fundationem quodam modo indigitat, ita quoque operis nostri clausula narrato sacrificio in area Areuna, in qua templum erat aedificandum, sequens opus certo quodam modo praeparat.
Cornelius a Lapide
The Books of Kings in the proper order of times follow immediately after the Book of Judges, of which the Book of Ruth is an appendix. For after the Judges, Kings reigned in Israel, whose deeds are here described, and therefore the books are called the Books of Kings. Thus the Book of Judges ends with Samson, who was the last Judge before Heli, and he judged for twenty years, Judges xvi, last verse. Heli the High Priest immediately succeeded Samson, and as it were presided over Israel as Judge for forty years: Samuel succeeded Heli, and Saul for the same number of years. Samuel therefore was absolutely the last Judge: for under him the people asked for a king, whom Samuel at God's command first gave to them, namely Saul. He therefore changed the state of the Republic and converted the Aristocracy of the Judges into the Monarchy of Kings. But Heli, although his deeds as Judge are not in the Book of Judges, but are prefixed in this Book of Kings, because under him the prophet Samuel flourished, who changed the principate into a kingdom, of which presently. With these four Books of Kings therefore the Holy Spirit pursues the history of the Jewish nation and of the Church or old Synagogue immediately from the end of the Judges, the last of whom was Samuel, whose deeds are here prefixed; because from him was made the change of aristocratic rule into monarchical and royal rule. Whence these books are inscribed with the name of Kings. For in the first book is treated the birth, education and principate of Samuel, and the kingdom, deeds and death of Saul; in the second is treated the kingdom of David, who, rejected by God on account of Saul's disobedience, was appointed by Samuel at God's command: wherefore these two first books are called in Hebrew the Books of Samuel, either because they begin from the deeds of Samuel, or because the deeds of Saul and David are reckoned as the deeds of Samuel, in that Samuel constituted them kings.
Moreover these two first books comprise the time in which Heli, Samuel, Saul and David presided over Israel, which was one hundred and twenty years. For, as I said, Heli presided for forty years, Samuel for the same number, and David likewise for the same.
Continue reading 40 paragraphs
But the two later books, namely the third and fourth Books of Kings, narrate the deeds of Solomon, who succeeded his father David, and of his sons and grandsons, who reigned in Judah from Solomon to the last, Zedekiah; likewise the deeds of Jeroboam and his successors, who making a schism from Roboam and Judah, reigned in Israel, that is in the ten tribes, until the last king Osee, who was led captive by Salmanasar into Assyria in the sixth year of Hezekiah king of Judah. Therefore these two books weave together the entire history of the kings both of Judah and of Israel from the first to the last through four hundred and thirty years. In which literally many examples of virtues, and also of divine providence, and of God justly punishing the unfaithful and impious, and rewarding the faithful and pious, are described throughout: moreover many things spoken prophetically are interwoven, which will greatly contribute to the instruction of the faithful and the directing of morals.
Hear St. Gregory here in the Preface: "The History of Kings, because it was composed by that Spirit by which also the other volumes of Holy Scripture are known, ought not to be believed to be less than the Sacraments, to which it is not inferior in the title of authority. For all the writers of it are said to have been Prophets, who, when they narrate historical things, signify spiritual things, speak of external matters, and hint at internal ones; they set forth earthly things, that they may pursue heavenly things," etc. And after some remarks: "The history of Kings is pleasant on the surface of the letter, deeper in the types of allegory, useful for instructing morals, clear in exhibiting examples."
And St. Augustine, book XVII On the City of God, chapter 1: "Scripture itself, which directing in order the Kings and their deeds and events, seems to be occupied as with historical diligence in narrating things done, if it be considered and treated with the help of God's Spirit, will be found to be intent on foretelling future things either more or certainly no less than on recounting past things." For all the kings of Judah were types of Christ to be born from them, who is the King of kings and Lord of lords, as St. Gregory says here. Whence St. Augustine, book XXII Against Faustus, chapter xxiv: "I say," he says, "that the life of those men was not only prophetic in speech, but also in deed, and that entire kingdom of the Hebrew nation was a great prophet, because it was the prophet of something great."
The prophet Samuel wrote the First Book of Kings until his death, which is recorded in Book I, chapter xxv. Thus hold St. Gregory, Theodoretus, Procopius, Eucherius, Hugo, Lyranus, Abulensis, Cajetan, Vatablus, Serarius and others throughout; but the death of Samuel and the deeds after it until the end of the second book were written by David, says St. Isidore, Book VI of the Origins, chapter II, or rather by the prophets Nathan and Gad, who were David's secretaries and keepers of records, so that namely his deeds through individual days, as it were Diaries and Chronicles or Ephemerides, they would record, as is expressly stated in I Paralipomenons xxix, at the end. Thus hold Bellarmine and Sixtus Senensis, Book I, although Abulensis here, and Question IV on chapter xvii of the Book of Judges, thinks them written by Isaiah or Jeremiah, because in chapter xxvii, verse 6, Ziklag is said to be made the kingdom of Judah "unto this day:" for this does not seem to have been said by David, but by someone later than him, such as Isaiah or Jeremiah. Yet this clause could have been added to the book already composed by Isaiah or Jeremiah, as similar additions have been made in the Pentateuch of Moses, Joshua, Judges and other books.
The two later Books of Kings up to the destruction of Jerusalem, from the ancient annals of individual kings written by Jeremiah, Procopius, Isidore, R. Moses Kimchi hold, whom Sixtus Senensis cites, Book I. Likewise Abulensis, Dionysius and others; and this is confirmed from the fact that the last chapter of Jeremiah is the same as the last chapter of the fourth Book of Kings. For Isaiah died long before the times of the later kings and the Babylonian captivity, which is narrated here, but Jeremiah saw these things. Note here: individual kings had their own keepers of records, who would record their deeds, or Diaries daily; thus the deeds of Solomon were written by Ahijah of Shiloh and the prophet Addo, as is said in II Paralipomenons ix, which in III Kings xi, are called "the book of the words," that is the deeds "of the days of Solomon," says Theodoretus and Abulensis. Thus the deeds of Rehoboam the son of Solomon, as well as of King Abijah the son of Rehoboam, were written by the same Addo and the prophet Shemaiah, as is said in II Paralipomenons xii, 15, and chapter xiii, 22. Thus the deeds of King Uzziah were written by Isaiah, as is said there in chapter xxvi, verse 22, as well as of Hezekiah, as is said there in chapter xxxii, verse 32; whence some think that Isaiah wrote the deeds of kings, or collected them from Diaries from Solomon up to Manasseh, by whom Isaiah was killed; the rest then up to the Babylonian captivity after Isaiah was completed by Jeremiah. Thus Sanchez. It favors this that four chapters of Isaiah, namely xxxvi, xxxvii, xxxviii, xxxix, are altogether the same as IV Kings chapter xviii, verses 19 and 20. Sanchez adds that the men of Hezekiah, who collected the Proverbs of Solomon, Proverbs xxv, perhaps also collected Diaries. See Sixtus Senensis under the word Hezekiah. Thus likewise Jehu the son of Hanani wrote the words of days, that is Diaries, or Commentaries and Annals of King Jehoshaphat, as is clear from II Paralipomenons chapter xx, verse 34. Hence also by the Septuagint is called the book of Paralipomenons, which in Hebrew is inscribed dibre haiamim, that is words, that is deeds of days, as if to say: this book contains those things which in the books of Kings were left and omitted from those which were recorded in the ancient Diaries of kings. Therefore these Books of Kings were collected from the ancient Diaries of them, partly by Isaiah and the other men appointed by Hezekiah for this purpose, partly by Jeremiah, partly by Ezra, such as are those things which happened after Jeremiah under Cyrus.
Moreover the two first books are called by the Hebrews the books of Samuel, indeed by them equally as by the Syrians they are called the Prophecy of Samuel; but the two later ones are called by them alone the books of Kings or of Kingdoms, because in them the kingdoms of many kings both of Judah and of Israel, that is, the reigns and modes of reigning are recounted. Note here how much sacred history differs from profane: for that, since it was written with the divine spirit, narrates human affairs as they are governed by divine providence; this however, composed with the human spirit, relates them as they proceed from human prudence and industry; and so that teaches divine prudence, by which the mind adheres to God with pious worship, and relies chiefly on His aid and religion; this however teaches human prudence and certain petty little stratagems of human industry invented, which for the most part have little strength, and often bring danger. Wherefore nothing is more fitting for the instruction of princes than the explanation of sacred history, especially of the book of Kings. For from it they will clearly understand that the foundation of kingdom and polity, and of all prosperity is to be placed in true religion and justice: outside this nothing will be firm or tranquil for a Christian prince. This profited greatly to Charles V the Emperor, to whom as a youth Adrian (afterwards the sixth of his name as Pontiff) his instructor persuaded to read the books of Kings. Whence he drew from them the documents and principles of governing, which made him not only Catholic, but also exalted him by happy successes into a greatest and most powerful prince.
In like manner Cicero reports to his brother Quintus that Scipio Africanus habitually read the Cyropaedia, and from this reading became so great a leader and prince both in war and in peace. Lampridius, in his life of Alexander Severus, relates that he was accustomed to read Plato's Republic; Plutarch, in his life of Alexander the Great, writes that he often kept Homer at hand, and from reading him felt his spirit kindled to heroic deeds, seeing how great exploits Achilles had accomplished in that work. Furthermore, St. Cyril writes that orthodox Religion is the foundation of empire, and impresses this upon the Emperor Theodosius in his book On the Right Faith, at the beginning. Finally, St. Clement, in book I of the Apostolic Constitutions, chapter vi, teaches that a Christian ought to read the books of Kings, for from these true and proper histories are to be sought, not from the books of the Gentiles.
Allegorically and tropologically, St. Jerome, in epistle 103 to Paulinus: "Samuel," he says, "in the death of Eli and in the slaying of Saul, shows the old law abolished. Moreover, in Sadoc and David, he testifies to the Sacraments of the new priesthood and the new kingdom. Melachim, that is, the third and fourth books of Kings from Solomon to Jeconias; and from Jeroboam son of Nabat to Osee, who was led away into Assyria, describe the kingdom of Judah and the kingdom of Israel. If you regard the history, the words are simple. If you examine the hidden sense in the letters, the fewness of the Church and the wars of heretics against the Church are narrated."
To the books of Kings are attached two books of Paralipomenon, that is, of things left out, or of remainders, and as St. Jerome, in his epistle to Domnion, says, "of things passed over;" because these supply what was omitted in the books of Kings concerning the kings of Judah (for the deeds of the kings of Israel are scarcely touched upon in the book of Paralipomenon); wherefore I shall weave them in here where they narrate the same things; but the peculiar matters which they add, I shall explain in those very places. The author of Paralipomenon was not Jeremiah, because in the last chapter the release from the Babylonian captivity is narrated, before which Jeremiah died (unless one should say that this was added to them later, as the death of Moses was added to Deuteronomy); wherefore the Hebrews, Lyra, Abulensis, and John Driedo, in book I of his work On Ecclesiastical Writers, and Sixtus Senensis, in book I of his Library, reasonably hold the opinion that they were written by Esdras, because the end of Paralipomenon is the same as the beginning of Esdras, as is evident to one who looks: and because when the same history is narrated in the books of Kings, Paralipomenon, and Esdras, the narrative of Paralipomenon agrees with Esdras, not with the books of Kings. Again, at the end of Paralipomenon the deeds of Cyrus are narrated, which Jeremiah could not have narrated, who lived before Cyrus, but Esdras, who lived after Cyrus, could have.
You will say, in II Paralipomenon v, 9, it is said: "The ark was there (in the temple) until the present day." But this cannot be said of the time of Esdras: for before the captivity Jeremiah had taken out the ark and hidden it, as is evident from II Maccabees ii, 5. Abulensis answers that "until the present day" is to be understood of the days of Nathan, Addo, and Ahijah, who first wrote the Chronicles and Diaries of Paralipomenon, from which Esdras copied them and arranged them in order. For otherwise what is narrated at the end of Paralipomenon concerning Cyrus would be false. For it is certain that the ark was hidden by Jeremiah long before Cyrus.
Moreover, "The book of Paralipomenon," says St. Jerome, in epistle 103 to Paulinus, "that is, an epitome of the Old Testament, is so great and of such a kind that if anyone should wish to arrogate to himself knowledge of Scripture without it, he would make himself ridiculous." And Cassiodorus, in his book On Divine Reading, chapter ii: "In the two books of Paralipomenon," he says, "great utility is proclaimed by the Fathers, which are known to contain a true knowledge of events, briefly indeed, but most fully."
Interpreters
According to the letter, St. Jerome wrote questions on the books of Kings and Paralipomenon, but Bellarmine and others rightly doubt whether these are St. Jerome's, because St. Jerome, in his book On Ecclesiastical Writers, testifies that he wrote Traditions or Hebrew Questions on Genesis, Hebrew Places, and Hebrew Names, but says nothing of Traditions or Hebrew Questions on the books of Kings and on the books of Paralipomenon; moreover, in the Hebrew Questions on Genesis, the same St. Jerome ascribes Hebrew words throughout; but in the Questions on the books of Kings and Paralipomenon, he does this scarcely once or twice. Finally, that writing on Genesis seems more weighty than this on the books of Kings and Paralipomenon; but whoever the author of this work may be, it matters little. Wherefore Serarius denies that these Questions are St. Jerome's, yet they are of an ancient author; for they are often cited by Angelomus.
St. Augustine wrote a book addressed to Simplician, in which he resolves five questions from the books of Kings. Likewise, on the Canticle of Anna, book XVII of The City of God, chapter iv. Furthermore, ten sermons on various passages of Kings, namely 196, 200, 201, 204, 206, 207, 210, 211 Of the Time, and the first among the Homilies 50.
St. Eucherius, from being a monk became bishop of Lyons, in the year of Our Lord 441, in the time of Leo I the Pontiff and Theodosius the Younger the Emperor, wrote commentaries on the books of Kings; whom Claudianus Mamertus, bishop of Vienne and his contemporary, adorns with these praises, in his book On the State of Souls: "Eucherius of manly age, mature mind, despising the earth, desiring heaven, humble in spirit, lofty in merit, most subtle in genius, full of knowledge, flowing in eloquence, by far the greatest of the great Pontiffs of his age," etc.
But, as Bellarmine rightly observes in his work On Ecclesiastical Writers, concerning Eucherius: "These commentaries cannot be those of Eucherius, because the author frequently cites St. Gregory, and at the end of the exposition of the first book of Kings, invites the reader to read through the Moralia of St. Gregory, whereas St. Gregory was more than a hundred years later than Eucherius. Perhaps those who attributed these books to Eucherius were moved by the fact that Gennadius testifies that Eucherius wrote to Salonius and Uranius concerning obscure passages of Holy Scripture."
Moreover, the author of these commentaries appears to have been an Englishman, and to have lived shortly after the time of St. Gregory. For in book III of the Commentaries on the books of Kings, chapter 22, he speaks thus: "In our recent times, he says, St. Gregory the Pope, strengthened by evangelical eloquences, governed the Roman Church, and the most reverend Fathers Augustine, Paul and other companions of theirs, at his command came into Britain, etc." And from this author Bede transcribed many things in almost the same words in his Questions on the books of Kings," says Bellarmine, in the place cited. Whence the Doctors of Louvain and Sixtus Senensis suspect that these commentaries are not those of Eucherius, but of Bede.
The Venerable Bede, who flourished in the year of Our Lord 730, wrote Questions on the books of Kings, which begin: After the book of Judges.
Angelomus the Gaul, a monk of the Order of St. Benedict of the Congregation of Lisieux, a man who obtained a noble talent in divine Scripture, at the command of Drogo bishop of Metz, son of the Emperor Charlemagne, collected from the Commentaries of the ancient Fathers a work on the four books of Kings. He flourished in the year of Our Lord 830. Moreover, Angelomus pursues first the literal sense, then the allegorical, and this almost entirely from the Questions of St. Jerome on the books of Kings.
In later centuries Lyranus, Hugo, Dionysius, Abulensis wrote on these books extensively and carefully. More recently Cajetan and Vatablus. Most recently our Francis Mendoza, Gaspar Sanchez and Nicholas Serarius.
The mystical sense of these books is delivered by the Commentary of Eucherius already cited. St. Augustine touched upon some things in various places, which a certain Germanus collected in a work of the lucubrations of St. Augustine on the Bible; Godfrey also collected, Tilman, the Carthusian of Paris in these books, as well as in the other biblical books, the mystical senses from various authors, but almost unknown ones. St. Gregory wrote tropologically on chapter 16 of book I of Kings; Origen wrote one homily on the first chapters. There exists the allegorical exposition of the Venerable Bede on the prophet Samuel, divided into four books addressed to Acca.
Moreover, St. Prosper also explains some things from these books allegorically, in his book On Promises and Predictions. Finally, Procopius of Gaza wrote on the books of Kings and Paralipomenon, but I have not yet seen his commentaries, and Bellarmine doubts whether they have been printed. Our Serarius here testifies that he used it from a manuscript from the library of Marcus Velser.
Chronology of the Kings Sacred and Profane
After Moses, Joshua presided over Israel for 17 years, then the Judges up to and including Samson for 299 years, as I showed at the beginning of Joshua and Judges. To the Judges, namely the last Samson, Heli immediately succeeded for 40 years. Then Samuel and Saul for the same number of years, after Saul David for the same number of years, after David Solomon for the same number of years. Wherefore from the death of Moses and the entry of the Hebrews into Chanaan up to Heli, from whom the books of Kings begin, there elapsed 316 years. Therefore, since Moses died in the year of the world 2495, and in the same year the Hebrews under Joshua entered the promised land, it follows that Heli began to preside over Israel in the year of the world 2811. For in that year Samson died and Heli succeeded him, which was the year 1157 before the birth of Christ. After Troy was captured (from which all the Gentiles reckon their histories) 29 years. All these things I have arranged according to the chronological table which I prefixed to the Pentateuch.
Moreover, St. Cyril of Alexandria, the most learned of the Greeks, in book I Against Julian, assigns this synchronism, or combination of sacred history with profane: Troy, he says, was captured 410 years after Moses, when Esebon was judge among the Hebrews, Vaphre among the Egyptians, Teutamo among the Assyrians, Agamemnon among the Greeks.
In the fifth year after Troy was captured, Aeneas reigned among the Latins, Samson was judge among the Hebrews.
In the year 63 after Troy was captured, Heli the Pontiff died, Samuel prophesied, Saul reigned.
In the year 165 after Troy was captured, Homer and Hesiod flourished, Alba Sylvius among the Latins.
In the year 268 after Troy was captured, Elias and Elisaeus lived, when Joram reigned among the Hebrews.
In the year 275 after Troy was captured, Lycurgus gave laws to the Spartans, Procax Sylvius was king of the Latins.
In the year 280 after Troy was captured, Osee, Amos, and Isaiah prophesied.
From the capture of Troy therefore to the first Olympiad, 815 years.
In the First Olympiad, Romulus and Remus are born, while Jotham reigns among the Hebrews, and Pekah in Israel.
Olympiad 35, Thales of Miletus flourished and lived until Olympiad 58.
Olympiad 36, Jeremiah and Zephaniah prophesy.
Olympiad 46, Solon gave laws to the Athenians, abrogating the laws of Draco.
Olympiad 49, when the Jews were in Babylon, Daniel and Ezekiel prophesy.
Olympiad 50, the Seven Sages and Anaximander flourished.
Olympiad 56, Cyrus reigns, Haggai and Zechariah prophesy. All these things and more from St. Cyril.
Observe in this computation of St. Cyril that the Judge Esebon is Abesan. For the Septuagint calls him Ebesan, for which Cyril's manuscript corruptly has Ebeson, under whom Cyril believes Troy was captured, although Eusebius, Salianus and others think Troy was precisely captured in the last year of Ahialon the judge, who succeeded Abesan immediately; but in such a great number and computation of ancient years this is a small difference, and it can be reconciled by saying that Troy was besieged by the Greeks for ten years: wherefore it began to be besieged under Abesan, and this is what Cyril means; but it was conquered under Ahialon, and this is what Eusebius, Salianus and others mean. Again, Cyril counts five years from the capture of Troy until Samson: wherefore in Cyril it seems that Abdon should be read for Esebon. For he succeeded the Judge Ahialon and presided for eight years, Judges cap. xii, 8 et seq. And Samson succeeded Abdon. For this was the order: Abesan presided over Israel for seven years; after him Ahialon for ten years; after him Abdon for eight years; after him Samson for 20 years. Cyril assigned to his Esebon or Abdon only five years. Hence again he asserts that in the year 65 after the capture of Troy, Heli died and Samuel succeeded him, when precisely this happened in the year 69 after the capture of Troy, as is evident from what has been said.
Machine translation from the Latin, not reviewed.