Jonathan attacketh the Philistines. A miraculous victory. Saul’s unadvised oath, by which Jonathan is put in danger of his life, but is delivered by the people.
Ionathas trusting in God, accompained with one man, his father not knowing, goeth into the Philisthijms campe; killeth twentie men and trubleth their whole armie. 16. Saul vnderstanding the same, approcheth with his armie, and they gette a great victorie. 24. But Saul hauing commanded vnder paine of death, that none should eate til night, Ionathas for taisting a litle honie (though ignorant of the prohibition) is iudged to die. 45. But the people oppose themselues, and deliuer him from death. 47. Saul prospereth in his kingdom, with his samilie.
1Now it came to pass one day that Jonathan, the son of Saul, said to the young man that bore his armour: Come, and let us go over to the garrison of the Philistines, which is on the other side of yonder place. But he told not this to his father.E avvenne che un giorno disse Gionata figliuolo di Saul al giovanetto suo scudiere: Vieni, andiamo verso la stazione de' Filistei, che è di là da quel luogo. Ma non diede parte di ciò a suo padre.AND it chanced on a certeine day that Ionathas the sonne of Saul sayd to the yong man that bare his armour: Come, & let vs passe to the garison of the Philisthijms, which is beyond yonder place. But to his father he told not this same thing.Et accidit quadam die ut diceret Jonathas filius Saul ad adolescentem armigerum suum: Veni, et transeamus ad stationem Philisthinorum, quæ est trans locum illum. Patri autem suo hoc ipsum non indicavit. 2And Saul abode in the uttermost part of Gabaa, under the pomegranate tree, which was in Magron: and the people with him were about six hundred men.Saul allora si stava all'estremità del territorio di Gabaa sotto il melogranato, che era in Magron, e avea seco una banda di circa secento uomini.Moreouer Saul abode in the vtmost part of Gabaa vnder the pomegranate tree, which was in Magron: and the people with him was about six hundred men.Porro Saul morabatur in extrema parte Gabaa sub malogranato, quæ erat in Magron: et erat populus cum eo quasi sexcentorum virorum. 3And Achias, the son of Achitob, brother of Ichabod the son of Phinees, the son of Heli, the priest of the Lord in Silo, wore the ephod. And the people knew not whither Jonathan was gone.E Achia figliuolo di Achitob fratello d'Ichabod figliuolo di Phinees, il quale era figliuolo di Heli sacerdote sommo del Signore in Silo, portava l'Ephod. E il popolo ignorava, dove fosse andato Gionata.And Achias the sonne of Achitob the brother of Ichabod the sonne of Phinees, which was borne of Heli the priest of our Lord in Silo, bare the ephod. But the people also was ignorant whither Ionathas was gone.Et Achias filius Achitob fratris Ichabod filii Phinees, qui ortus fuerat ex Heli sacerdote Domini in Silo, portabat ephod. Sed et populus ignorabat quo isset Jonathas. 4Now there were between the ascents, by which Jonathan sought to go over to the garrison of the Philistines, rocks standing up on both sides, and steep cliffs like teeth on the one side, and on the other, the name of the one was Boses, and the name of the other was Sene:E la salita, per cui Gionata tentava di arrivare alla stazione de' Filistei era tra i massi che uscivan in fuori dall'una e dall'altra parte, e scogli di qua e di là scoscesi, e fatti a similitudine di denti, de' quali uno avea nome Boses, e l'altro Sene.And there were betwen the ascentes, by the which Ionathas endeuoured to passe vnto the garison of the Philistijms, rockes standing vp on both sides, and as it were in maner of teeth stiepe broken rockes on either side, the name of one Boses, and the name of the other Sene:Erant autem inter ascensus per quos nitebatur Jonathas transire ad stationem Philisthinorum, eminentes petræ ex utraque parte, et quasi in modum dentium scopuli hinc et inde prærupti: nomen uni Boses, et nomen alteri Sene:
5One rock stood out toward the north, over against Machmas, and the other to the south, over against Gabaa.Uno scoglio spuntava a settentrione dirimpetto a Machmas; e l'altro a mezzodì vergo Gabaa.one rocke standing out toward the North ouer against Machmas, and the other to the South, against Gabaa.unus scopulus prominens ad aquilonem ex adverso Machmas, et alter ad meridiem contra Gabaa. 6And Jonathan said to the young man that bore his armour: Come, let us go over to the garrison of these uncircumcised, it may be the Lord will do for us: because it is easy for the Lord to save either by many, or by few.Or disse Gionata al giovinetto suo scudiere: Vieni, andiamo alla stazione di questi incirconcisi: chi sa che il Signore non sia con noi: perocché non è difficile pel Signore il dar vittoria alla molta o alla poca gente.And Ionathas sayd to the yong man that bare his armour: Come, let vs passe to the station of these vncircumcised, if haply our Lord wil make for vs: because it is not hard for our Lord to saue either in manie, or in fewe.Dixit autem Jonathas ad adolescentem armigerum suum: Veni, transeamus ad stationem incircumcisorum horum, si forte faciat Dominus pro nobis: quia non est Domino difficile salvare, vel in multis, vel in paucis. 7And his armourbearer said to him: Do all that pleaseth thy mind: go whither thou wilt, and I will be with thee wheresoever thou hast a mind.E il suo scudiere gli disse: Fa tutto quello che ti piace: và dove tu vuoi, e io sarò teco dovunque ti parrà.And his esquier sayd to him: Doe al thinges which please thy minde: goe whither thou desirest, and I wil be with thee wheresoeuer thou wilt.Dixitque ei armiger suus: Fac omnia quæ placent animo tuo: perge quo cupis, et ero tecum ubicumque volueris. 8And Jonathan said: Behold we will go over to these men. And when we shall be seen by them,E Gionata disse: Ecco che noi ci accostiamo a coloro. E quando eglino ci avranno scoperti,And Ionathas sayd: Behold we passe to these men. And when we shal appeare to them,Et ait Jonathas: Ecce nos transimus ad viros istos. Cumque apparuerimus eis, 9If they shall speak thus to us: Stay till we come to you: let us stand still in our place, and not go up to them.Se ci parlano in questa guisa: Fermatevi, sino a tanto che venghiamo a voi; arrestiamoci in quel luogo, e non andiamo fino a loro.If they shal speake to vs in this maner: Tarie til we come to you: let vs stand in our place, and not goe vp to them.si taliter locuti fuerint ad nos: Manete donec veniamus ad vos: stemus in loco nostro, nec ascendamus ad eos.
10But if they shall say: Come up to us: let us go up, because the Lord hath delivered them into our hands, this shall be a sign unto us.Ma se diranno: Venite a noi: avanziamoci, perocché il Signore gli ha dati nelle mani nostre: Questo sarà il nostro segnale.But if they shal say: Come vp to vs: let vs goe vp, because our Lord hath deliuered them in our handes, this shal be a signe vnto vs.Si autem dixerint: Ascendite ad nos: ascendamus, quia tradidit eos Dominus in manibus nostris: hoc erit nobis signum. 11So both of them discovered themselves to the garrison of the Philistines: and the Philistines said: Behold the Hebrews come forth out of the holes wherein they were hid.E furono scoperti ambedue dalla stazione de' Filistei, e dissero i Filistei: Ecco gli Ebrei che escono dalle caverne, nelle quali si erano nascosti.Both of them therefore appeared to the station of the Philisthims: & the Philistijms sayd: Behold the Hebrewes come out of the caues, wherein they were hid.Apparuit igitur uterque stationi Philisthinorum: dixeruntque Philisthiim: En Hebræi egrediuntur de cavernis in quibus absconditi fuerant. 12And the men of the garrison spoke to Jonathan, and to his armourbearer, and said: Come up to us, and we will shew you a thing. And Jonathan said to his armourbearer: Let us go up, follow me: for the Lord hath delivered them into the hands of Israel.E alcuni della stazione parlarono e dissero a Gionata, e al suo scudiere: Venite a noi, e v'insegneremo qualche cosa. E Gionata disse al suo scudiere: Andiamo, seguimi: perocché il Signore gli ha dati nelle mani d'Israele.And the men of the garnison spake to Ionathas and to his esquier, and sayd: Come vp to vs, and we wil shew you a thing. And Ionathas sayd to his esquier: Let vs goe vp, folow me: for our Lord hath deliuered them into the handes of Israel.Et locuti sunt viri de statione ad Jonathan et ad armigerum ejus, dixeruntque: Ascendite ad nos, et ostendemus vobis rem. Et ait Jonathas ad armigerum suum: Ascendamus: sequere me: tradidit enim Dominus eos in manus Israël. 13And Jonathan went up creeping on his hands and feet, and his armourbearer after him. And some fell before Jonathan, others his armourbearer slew as he followed him.E Gionata salì, rampicandosi colle mani e coi piedi, e dietro a lui il suo scudiere. Quindi altri cadevano appiè di Gionata, altri ne uccideva il suo scudiere, andandogli appresso.And Ionathas went vp on his handes & feete creeping, and his esquier after him. Therefore some fel before Ionathas, other some his esquier folowing slewe.Ascendit autem Jonathas manibus et pedibus reptans, et armiger ejus post eum. Itaque alii cadebant ante Jonathan, alios armiger ejus interficiebat sequens eum.
14And the first slaughter which Jonathan and his armourbearer made, was of about twenty men, within half an acre of land, which a yoke of oxen is wont to plough in a day.E questa fu la prima strage, nella quale furono messi a morte da Gionata, e dal suo scudiere circa a venti uomini nella metà d'un iugero, spazio che suole arare in un dì un paio di bovi.And the first slaughter, with which Ionathas & his esquier made, was as it were of twentie men in the halfe part of an aker, which a yoke of oxen is wont to plough in a day.Et facta est plaga prima qua percussit Jonathas et armiger ejus, quasi viginti virorum in media parte jugeri quam par boum in die arare consuevit. 15And there was a miracle in the camp, in the fields: and all the people of their garrison, who had gone out to plunder, were amazed, and the earth trembled: and it happened as a miracle from God.E lo sbigottimento fu grande negli alloggiamenti, e per la campagna: perocché anche tutta la gente di quella schiera che era andata a predare, s'impaurì, e fu sommossa la terra: e fu come un miracolo di Dio.And there was made a miracle in the campe, through the fieldes: yea and al the people of their garrison, which had gone to take prayes, was astonyed, and the land was trubled: and it happened as a miracle from God.Et factum est miraculum in castris per agros: sed et omnis populus stationis eorum qui ierant ad prædandum, obstupuit, et conturbata est terra: et accidit quasi miraculum a Deo. 16And the watchmen of Saul, who were in Gabaa of Benjamin looked, and behold a multitude overthrown, and fleeing this way and that.E gli esploratori di Saul, che erano a Gabaa di Beniamin, osservarono, e videro la moltitudine in iscompiglio, e che fuggiva in questa, e in quella parte.And the watchemen of Saul, which were in Gabaa, of Beniamin looked, & loe a multitude ouerthrowen, & fleeing hither and thither.Et respexerunt speculatores Saul qui erant in Gabaa Benjamin, et ecce multitudo prostrata, et huc illucque diffugiens. 17And Saul said to the people that were with him: Look, and see who is gone from us. And when they had sought, it was found that Jonathan and his armourbearer were not there.E Saul disse alla gente, che era con lui: Fate ricerca, e vedete chi siasi partito dei nostri. E fatta ricerca trovarono, che mancava Gionata, e il suo scudiere.And Saul sayd to the people, which was with him: Enquire, and see who is gone from vs. And when they had sought, it was found that Ionathas was not present and his esquier.Et ait Saul populo qui erat cum eo: Requirite, et videte quis abierit ex nobis. Cumque requisissent, repertum est non adesse Jonathan et armigerum ejus.
18And Saul said to Achias: Bring the ark of the Lord. (For the ark of God was there that day with the children of Israel.)E Saul disse ad Achia: Va dinanzi all'arca di Dio, perocché era quivi allora l'arca di Dio co' figliuoli d'Israele.And Saul sayd to Achias: Bring the arke of our Lord. (for the arke of God was there that day with the children of Israel.)Et ait Saul ad Achiam: Applica arcam Dei. (Erat enim ibi arca Dei in die illa cum filiis Israël.) 19And while Saul spoke to the priest, there arose a great uproar in the camp of the Philistines: and it increased by degrees, and was heard more clearly. And Saul said to the priest: Draw in thy hand.E mentre Saul parlava al sacerdote, si levò un gran tumulto nel campo de' Filistei: e appoco appoco cresceva, e si faceva sentire più distintamente. E Saul disse al sacerdote: Abbassa le mani.And when Saul spake to the priest, there arose a great tumult in the campe of the Philistijmes: and it grewe by litle and litle, and sounded more cleerely. And Saul sayd to the priest: Draw together thy hand.Cumque loqueretur Saul ad sacerdotem, tumultus magnus exortus est in castris Philisthinorum: crescebatque paulatim, et clarius resonabat. Et ait Saul ad sacerdotem: Contrahe manum tuam. 20Then Saul, and all the people that were with him, shouted together, and they came to the place of the fight: and behold every man’s sword was turned upon his neighbour, and there was a very great slaughter.E allora Saul, e tutto il popolo che era con lui, gettò un grido e andarono fino al luogo del tumulto: e videro, come ciascuno avea rivolta la spada contro il vicino, e la strage era grande formisura.Saul therefore and al the people that was with him, shouted together, and they came to the place of the fight: and behold euerie mans sword had beene turned to his neighbour, and a slaughter exceding great.Conclamavit ergo Saul, et omnis populus qui erat cum eo, et venerunt usque ad locum certaminis: et ecce versus fuerat gladius uniuscujusque ad proximum suum, et cædes magna nimis. 21Moreover, the Hebrews that had been with the Philistines yesterday and the day before, and went up with them into the camp, returned to be with the Israelites, who were with Saul and Jonathan.E oltre a questo quegli Ebrei, i quali ne' dì precedenti erano co' Filistei, e con essi erano andati in campo, voltaron casacca unendosi cogli Israeliti, i quali erano con Saul, e con Gionata.But the Hebrewes also which had bene with the Philistijms yesterday and the day before, and went vp with them in the campe, returned to be with Israel, which were with Saul and Ionathas.Sed et Hebræi qui fuerant cum Philisthiim heri et nudiustertius, ascenderantque cum eis in castris, reversi sunt ut essent cum Israël qui erant cum Saul et Jonatha.
22And all the Israelites that had hid themselves in mount Ephraim, hearing that the Philistines fled, joined themselves with their countrymen in the fight. And there were with Saul about ten thousand men.E tutti parimente gli Israeliti, i quali si erano nascosti nel monte Ephraim, avendo saputo, come i Filistei si fuggivano, si congiunsero colla loro gente per combattere, onde Saul avea circa a dieci mila uomini.Al the Israelites also which had hid themselues in mount Ephraim, hearing that the Philistijms were fled, ioyned them selues with their fellowes in battel. And there were with Saul as it were ten thousand men.Omnes quoque Israëlitæ qui se absconderant in monte Ephraim, audientes quod fugissent Philisthæi, sociaverunt se cum suis in prælio. Et erant cum Saul quasi decem millia virorum. 23And the Lord saved Israel that day. And the fight went on as far as Bethaven.E il Signore salvò in quel giorno Israele: e i combattenti arrivarono sino a Bethaven:And our Lord in that day saued Israel. and the fight reached as farre as Bethauen.Et salvavit Dominus in die illa Israël: pugna autem pervenit usque ad Bethaven. 24And the men of Israel were joined together that day: and Saul adjured the people, saying: Cursed be the man that shall eat food till evening, till I be revenged of my enemies. So none of the people tasted any food.E gli uomini d'Israele si riunirono in quel giorno: ma Saul con giuramento protestò, e disse al popolo: Maledetto l'uomo, il quale mangerà pane prima della sera, fino a tanto che io prenda vendetta dei miei nemici. E tutto il popolo non mangiò pane.And the men of Israel were ioyned among themselues in that day: and Saul adiured the people, saying: Cursed be the man, that shal eate bread vntil euening, til I be reuenged of myne enemies. And the whole people did eate no bread:Et viri Israël sociati sunt sibi in die illa: adjuravit autem Saul populum, dicens: Maledictus vir qui comederit panem usque ad vesperam, donec ulciscar de inimicis meis. Et non manducavit universus populus panem: 25And all the common people came into a forest, in which there was honey upon the ground.E tutta la ciurma del paese giunse in un bosco, dove il miele era sparso per terra.and al the common people of the land came into a forest, wherein was honie vpon the face of the field.omneque terræ vulgus venit in saltum, in quo erat mel super faciem agri. 26And when the people came into the forest, behold the honey dropped, but no man put his hand to his mouth. For the people feared the oath.Ed entrata la gente nel bosco, diede loro negli occhi il liquido miele: ma nissuno se ne accostò colla mano alla bocca, perocché il popolo ebbe tema del giuramento.The people therefore entred into the forest, and there appeared dropping honie, and no man put his hand to his mouth. for the people feared the oath.Ingressus est itaque populus saltum, et apparuit fluens mel, nullusque applicuit manum ad os suum: timebat enim populus juramentum.
27But Jonathan had not heard when his father adjured the people: and he put forth the end of the rod, which he had in his hand, and dipt it in a honeycomb: and he carried his hand to his mouth, and his eyes were enlightened.Ma Gionata non avea sentito, quanto il padre suo fece protesta al popolo con giramento: e stese la punta del bastone, che avea in mano, e la intime in un favo di miele, e se l'appressò alla bocca, e ricuperò il lume degli occhi.But Ionathas had not heard when his father adiured the people: and he put forth the tippe of the rod, which he had in his hand, and dipped it into a honie combe: and he turned his hand to his mouth, and his eies were illuminated.Porro Jonathas non audierat cum adjuraret pater ejus populum: extenditque summitatem virgæ quam habebat in manu, et intinxit in favum mellis: et convertit manum suam ad os suum, et illuminati sunt oculi ejus. 28And one of the people answering, said: Thy father hath bound the people with an oath, saying: Cursed be the man that shall eat any food this day. (And the people were faint.)Ma uno del popolo lo avvisò, e disse: Il padre tuo ha legato con giuramento il popolo, dicendo: Maledetto l'uomo, che oggi mangerà pane: or il popolo era senza forze.And one of the people answering, sayd: Thy father hath bound the people with an oath, saying: Cursed be the man that shal eate bread this day. (and the people was faynt)Respondensque unus de populo, ait: Jurejurando constrinxit pater tuus populum, dicens: Maledictus vir qui comederit panem hodie. (Defecerat autem populus.) 29And Jonathan said: My father hath troubled the land: you have seen yourselves that my eyes are enlightened, because I tasted a little of this honey:E disse Gionata: Il padre mio ha sconvolta ogni cosa: voi avete veduto, come aver gustato un tanto di quel miele mi la renduto il lume degli occhi:And Ionathas sayd: My father hath trubled the land: your selues haue seene that myn eies are illuminated, because I haue tasted a litle of this honie:Dixitque Jonathas: Turbavit pater meus terram: vidistis ipsi quia illuminati sunt oculi mei, eo quod gustaverim paululum de melle isto: 30How much more if the people had eaten of the prey of their enemies, which they found? had there not been made a greater slaughter among the Philistines?Quanto più, se il popolo avesse mangiato delle cose predate a' suoi nemici? non si sarebb'egli fatto più gran macello de' Filistei?how much more if the people had eaten of the praye of their enemies, which they found? had there not beene made a greater plague in the Philistijms?quanto magis si comedisset populus de præda inimicorum suorum, quam reperit ? nonne major plaga facta fuisset in Philisthiim ?
31So they smote that day the Philistines, from Machmas to Aialon. And the people were wearied exceedingly.Inseguirono adunque in quel dì i Filistei da Machmas fino ad Ajalon: ma il popolo era sommamente abbattuto di forze:They stroke therefore in that day the Philistijms from Machmas vnto Ailon. And the people was wearied excedingly:Percusserunt ergo in die illa Philisthæos a Machmis usque in Ajalon. Defatigatus est autem populus nimis: 32And falling upon the spoils, they took sheep, and oxen, and calves, and slew them on the ground: and the people ate them with the blood.E datosi al saccheggio preser le pecore, e i bovi, e i vitelli, e gli scannaron per terra: e il popolo li mangiò col sangue.and being turned to the praye tooke sheepe, and oxen, and calues, & slew them on the ground: and the people did eate with bloud.et versus ad prædam tulit oves, et boves, et vitulos, et mactaverunt in terra: comeditque populus cum sanguine. 33And they told Saul that the people had sinned against the Lord, eating with the blood. And he said: You have transgressed: roll here to me now a great stone.E fu riferito a Saul, come il popolo avea peccato contro il Signore, mangiando (carne) con del sangue. Ed egli disse: Avete fatto male: rotolate qua da me subito un gran sasso.And they told Saul saying that the people had sinned to our Lord, eating with bloud. Who sayd: You haue transgressed: Roule to me euen now a great stone.Nuntiaverunt autem Sauli dicentes quod populus peccasset Domino, comedens cum sanguine. Qui ait: Prævaricati estis: volvite ad me jam nunc saxum grande. 34And Saul said: Disperse yourselves among the people, and tell them to bring me every man his ox and his ram and slay them upon this stone, and eat, and you shall not sin against the Lord, in eating with the blood. So all the people brought every man his ox with him till the night: and slew them there.E soggiunse Saul: Andate attorno tra la gente, e dite loro, che ciascheduno meni qua il suo bue, e il suo ariete, e ammazzateli sopra di questo sasso, e poi mangiateli: così non peccherete contro il Signore, mangiandoli con del sangue. Tutto il popolo adunque menaron ciascuno di propria mano i loro buoi sino che fu notte, e ivi gli scannarono.And Saul sayd: Disperse your selues among the common people, and tel them that euerie man bring me his oxe and ramme, and kil ye them vpon this same, and eate, and you shal not sinne to our Lord eating with bloud. Al the people therefore brought euerie man his oxe in his hand vntil night: and slewe them there.Et dixit Saul: Dispergimini in vulgus, et dicite eis ut adducat ad me unusquisque bovem suum et arietem, et occidite super istud, et vescimini, et non peccabitis Domino comedentes cum sanguine. Adduxit itaque omnis populus unusquisque bovem in manu sua usque ad noctem: et occiderunt ibi.
35And Saul built an altar to the Lord: and he then first began to build an altar to the Lord.E Saul edificò un altare al Signore; e allora fu, ch'ei principiò a edificare altari al Signore.And Saul built an altar to our Lord; and then first did he beginne to build an altar to our Lord.Ædificavit autem Saul altare Domino, tuncque primum cœpit ædificare altare Domino. 36And Saul said: Let us fall upon the Philistines by night, and destroy them till the morning light, and let us not leave a man of them. And the people said: Do all that seemeth good in thy eyes. And the priest said: Let us draw near hither unto God.Disse poi Saul: Diamo addosso a' Filistei stanotte, e facciamone macello sino al nuovo giorno, e non ne lasciamo testa. E il popolo disse: Fa tutto quello che ti piace. E il sacerdote disse: Accostiamoci qua a Dio.And Saul sayd: Let vs fal vpon the Philistijms by night, and let vs spoyle them til it waxe light in the morning, neither let vs leaue a man of them. And the people sayd: Doe al that semeth good in thyne eies. And the priest sayd: Let vs approch hither to God.Et dixit Saul: Irruamus super Philisthæos nocte, et vastemus eos usque dum illucescat mane, nec relinquamus ex eis virum. Dixitque populus: Omne quod bonum videtur in oculis tuis, fac. Et ait sacerdos: Accedamus huc ad Deum. 37And Saul consulted the Lord: Shall I pursue after the Philistines? wilt thou deliver them into the hands of Israel? And he answered him not that day.E Saul interrogò il Signore: Inseguirò io i Filistei? Li darai tu nelle mani d'Israele? Ma questa volta non ne ebbe risposta.And Saul consulted our Lord: Shal I pursew the Philistijms? wilt thou deliuer them into the handes of Israel? And he answered him not in that day.Et consuluit Saul Dominum: Num persequar Philisthiim ? si trades eos in manus Israël ? Et non respondit ei in die illa. 38And Saul said: Bring hither all the corners of the people: and know, and see by whom this sin hath happened to day.E Saul disse: Fate che si accostino qua tutti i capi del popolo: e disaminate, e vedete per colpa di chi avvenga oggi questo disordine.And Saul sayd: Bring hither al the corners of the people: and know, and see by whom this sinne hath chanced to day.Dixitque Saul: Applicate huc universos angulos populi: et scitote, et videte per quem acciderit peccatum hoc hodie. 39As the Lord liveth, who is the Saviour of Israel, if it was done by Jonathan, my son, he shall surely die. In this none of the people gainsayed him.Viva il Signore salvator d'Israele, se il reo fosse Gionata mio figliuolo, egli morrà senza remissione. Sopra di che nissuno di tutto il popolo gli contraddisse.Our Lord the sauiour of Israel liueth, that if it were done by Ionathas my sonne, he shal die without reuoking. Whereunto none of the people gaynesayed him.Vivit Dominus salvator Israël, quia si per Jonathan filium meum factum est, absque retractione morietur. Ad quod nullus contradixit ei de omni populo.
40And he said to all Israel: Be you on one side and I, with Jonathan, my son, will be on the other side. And the people answered Saul: Do what seemeth good in thy eyes.Ed egli disse a tutto Israele: Mettetevi tutti voi da un lato, e io con Gionata mio figliuolo starò dall'altro lato. E il popolo rispose a Saul: Fa quello che a te piace.And he sayd to al Israel: Be you seperated into one side, and I with Ionathas my sonne wil be on the other side. And the people answered Saul: Doe what semeth good in thyn eies.Et ait ad universum Israël: Separamini vos in partem unam, et ego cum Jonatha filio meo ero in parte altera. Responditque populus ad Saul: Quod bonum videtur in oculis tuis, fac. 41And Saul said to the Lord: O Lord God of Israel, give a sign, by which we may know, what the meaning is, that thou answerest not thy servant to day: If this iniquity be in me, or in my son Jonathan, give a proof: or if this iniquity be in thy people, give holiness. And Jonathan and Saul were taken, and the people escaped.E Saul disse al Signore Dio d'Israele: Signore Dio d'Israele, dà a conoscere per qual motivo non hai data adesso risposta al tuo servo. Se la colpa viene da me, o da mio figliuolo Gionata, dallo a conoscere: che se questa colpa è nel tuo popolo, fa conoscere la tua santità. E la sorte scoprì Saul, e Gionata, e assolvè il popolo.And Saul sayd to our Lord: Lord God of Israel, geue a signe: and Ionathas was caught and Saul, and the people went forth.Et dixit Saul ad Dominum Deum Israël: Domine Deus Israël, da indicium: quid est quod non responderis servo tuo hodie ? si in me, aut in Jonatha filio meo, est iniquitas hæc, da ostensionem: aut si hæc iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul: populus autem exivit. 42And Saul said: Cast lots between me, and Jonathan, my son. And Jonathan was taken.E Saul disse: Tirate le sorti sopra di me, e sopra Gionata mio figliuolo. E Gionata vi restò.And Saul sayd: Cast ye lotte betwen me, and Ionathas my sonne. And Ionathas was taken.Et ait Saul: Mittite sortem inter me et inter Jonathan filium meum. Et captus est Jonathas. 43And Saul said to Jonathan: Tell me what thou hast done. And Jonathan told him, and said: I did but taste a little honey with the end of the rod, which was in my hand, and behold I must die.E Saul disse a Gionata: Dimmi quel che hai fatto: E Gionata confessò, e gli disse: Gustai avidamente colla punta del bastone, che aveva in mano, un pochettino di miele; ed ecco ch'io mi muojo.And Saul sayd to Ionathas: Tel me what thou hast done. And Ionathas told him, and sayd: Tasting I tasted in the tippe of the rod, which was in myn hand a litle honie, and behold I die.Dixit autem Saul ad Jonathan: Indica mihi quid feceris. Et indicavit ei Jonathas, et ait: Gustans gustavi in summitate virgæ quæ erat in manu mea, paululum mellis, et ecce ego morior.
44And Saul said: May God do so and so to me, and add still more: for dying thou shalt die, O Jonathan.E Saul disse: Il Signore faccia a me questo, e peggio, se tu, o Gionata, non andrai oggi alla morte.And Saul sayd: These thinges doe God to me, and these thinges adde he, that dying thou shalt die Ionathas.Et ait Saul: Hæc faciat mihi Deus, et hæc addat, quia morte morieris, Jonatha. 45And the people said to Saul: Shall Jonathan then die, who hath wrought this great salvation in Israel? this must not be: As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. So the people delivered Jonathan, that he should not die.Ma il popolo disse a Saul: È dovrà adunque morire Gionata, il quale ha salvato in tal guisa Israele? Cosa da non dirsi ell'è questa: viva il Signore, non cadrà un capello della testa di lui per terra; perocché egli è stato il braccio di Dio in questo giorno. Il popolo adunque salvò Gionata dalla morte.And the people said to Saul: Shal Ionathas then die, which hath made this great saluation in Israel? this is vnlawful: our Lord liueth, if there shal fal a heare from his head vpon the ground, because with God hath he wrought to day. The people therefore deliuered Ionathas, that he should not die.Dixitque populus ad Saul: Ergone Jonathas morietur, qui fecit salutem hanc magnam in Israël ? hoc nefas est: vivit Dominus, si ceciderit capillus de capite ejus in terram, quia cum Deo operatus est hodie. Liberavit ergo populus Jonathan, ut non moreretur. 46And Saul went back, and did not pursue after the Philistines: and the Philistines went to their own places.E Saul si ritiro, e non inseguì i Filistei: e i Filistei tornarono a' loro paesi.And Saul retyred, neither did he pursew the Philistjims: moreouer the Philistijms departed into their places.Recessitque Saul, nec persecutus est Philisthiim: porro Philisthiim abierunt in loca sua. 47And Saul having his kingdom established over Israel, fought against all his enemies round about, against Moab, and against the children of Ammon, and Edom, and the kings of Soba, and the Philistines: and whithersoever he turned himself, he overcame.E Saul, stabilito il suo regno in Israele, combatteva contro tutti i nemici che gli eran d'intorno, contro Moab, e contro i figliuoli di Ammon, e di Edom, e i re di Soba, e i Filistei: e in qualunque parte si rivolgesse, riportava vittoria.And Saul, his kingdom being established ouer Israel, fought round about against al his enemies, against Moab, and the children of Ammon, and Edom, and the kinges of Soba, and the Philistians: and whither soeuer he turned him self, he ouercame.Et Saul, confirmato regno super Israël, pugnabat per circuitum adversum omnes inimicos ejus, contra Moab, et filios Ammon, et Edom, et reges Soba, et Philisthæos: et quocumque se verterat, superabat.
48And gathering together an army, he defeated Amalec, and delivered Israel from the hand of them that spoiled them.E raunato l'esercito abbatté gli Amaleciti, e liberò Israele dalle mani di quelli che lo desolavano.And gathering together an armie, he stroke Amalec, and deliuered Israel from the hand of the spoylers thereof.Congregatoque exercitu, percussit Amalec, et eruit Israël de manu vastatorum ejus. 49And the sons of Saul, were Jonathan, and Jessui, and Melchisua: and the names of his two daughters, the name of the firstborn was Merob, and the name of the younger Michol.E i figliuoli di Saul erano Gionata, e Jessui, e Melchisua: e delle due figlie di lui la primogenita ebbe nome Merob, e la minore Michol.And the sonnes of Saul, were Ionathas and Iesui, and Melchisua: and the names of his two daughters, the name of the first borne Merob, and the name of the yonger Michol.Fuerunt autem filii Saul, Jonathas, et Jessui, et Melchisua: et nomina duarum filiarum ejus, nomen primogenitæ Merob, et nomen minoris Michol. 50And the name of Saul’s wife was Achinoam, the daughter of Achimaas; and the name of the captain of his army was Abner, the son of Ner, the cousin german of Saul.E la moglie di Saul si chiamava Achinoam figliuola di Achimaas: e il nome del capitano del suo esercito Abner figliuolo di Ner, cugino di Saul.And the name of Sauls wife, Achinoam the daughter of Achimaas: and the name of the prince of his host Abner, the sonne of Ner, the cosin german of Saul by the father.Et nomen uxoris Saul Achinoam filia Achimaas: et nomen principis militiæ ejus Abner filius Ner, patruelis Saul. 51For Cis was the father of Saul, and Ner, the father of Abner, was son of Abiel.Perocché Cis fu padre di Saul, e Ner padre di Abner fu figliuolo di Abiel.Moreouer Cis was the father of Saul, and Ner the father of Abner, the sonne of Abiel.Porro Cis fuit pater Saul, et Ner pater Abner, filius Abiel. 52And there was a great war against the Philistines all the days of Saul. For whomsoever Saul saw to be a valiant man, and fit for war, he took him to himself.E fu grossa guerra contro i Filistei per tutto il tempo di Saul. Conciossiachè qualunque uomo forte, e atto alla guerra che Saul avesse veduto, lo prendeva seco.And there was mightie battel agaynst the Philisthians al the dayes of Saul. For whomsoeuer Saul had seene a valiant man, and fitte for battel, he ioyned him to him self.Erat autem bellum potens adversum Philisthæos omnibus diebus Saul. Nam quemcumque viderat Saul virum fortem, et aptum ad prælium, sociabat eum sibi.
14:1
Josephus
Day, while it was yet dark. (Josephus)
Calmet
This action would seem rash, and contrary to military discipline, which requires that the general should be apprised of any hazardous enterprise. (Calmet)
Cornelius a Lapide
But it is thought that Jonathan was directed by God, who granted him success. (Cornelius a Lapide)
Kimchi
The Rabbins say, "every augury which is not like that of Eleazar and Jonathan, is null. If they had done ill,...God would not have heard them." (Kimchi)
14:2
14:3
Salien
He had succeeded his father, Achitob, in the beginning of Saul's reign, after the former had held the dignity twenty-two years. (Salien, the year of the world 2962.)
14:6
Calmet
Uncircumcised. The Hebrews looked upon the Gentiles as unclean and they, in their turn, spoke of the Jews in the most contemptuous manner. (Calmet)
Haydock
It may. Literally, "if perchance." (Haydock)
Calmet
This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham's servant had done, Genesis 24:12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. (Calmet)
Menochius
Few. These words are often repeated, (2 Paralipomenon 14:11., and 1 Machabees 3:18,) and were verified, 1 Kings 17:47., and Judges 7:4. (Menochius)
14:10
Worthington
This shall be a sign. It is likely Jonathan was instructed by divine inspiration, to make choice of this sign; otherwise, the observation of omens is superstitious and sinful. (Challoner) (Menochius) (Worthington)
14:11
Salien
Philistines, probably on the northern rock, as they afterwards climbed up that on the south, (Calmet) where they had not been discovered. (Salien)
14:12
A thing, making you pay dear for this temerity. Herodotus (v.) mentions, that the Peonians were commanded by the oracle not to attack the Perinthians, unless they were challenged. They did so, and gained a complete victory.
14:14
Haydock
Day. Varro, etc., allow 120 feet, Columella only 70, for a day's work, so that these twenty men were slain in the space of 60 or 35 feet. Louis de Dieu rejects all the other versions, and would translate the Hebrew "in almost the half of the length of a furrow, and in the breadth which is between two furrows in a field," so that the enemy would be very close together. Literally, "almost in the half of a furrow of a yoke of the field," which seems rather to be understood of the length, (Calmet) if indeed it have any meaning. Protestants are forced to help out the text: "within as it were a half acre of land, which a yoke of oxen might plough." (Haydock)
Menochius
But a whole acre was the usual allowance. (Menochius)
Haydock
Hallet observes, "the Septuagint read the Hebrew in a different manner, and have rendered the verse thus, 'That first slaughter was....of about twenty men, with darts, and stones, and flints of the field:' I suppose the read, Bétsim ubomáuth." Kennicott adds, and ubgomri, as the Arabs still use gomor, to denote "a small flint." (Golius) (Haydock)
14:15
Haydock
Miracle. Hebrew charada, "consternation or trembling," a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. "In the terrors sent by demons, (or superior beings) even the sons of the gods flee away." (Pindar. Nem.) The earth quaked (Calmet) to increase the enemies' apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceived that God was fighting against them, and trembled. (Haydock)
14:16
Calmet
Gabaa, where they were stationed to observe the enemies' motions, and to give notice of them to Saul, at Remmon, ver. 2. (Calmet)
Josephus
Overthrown. Hebrew, "melted down, (without courage) and they went crushing" one another is the narrow passes, (Haydock) and turning their arms against all they met. (Josephus)
14:17
Haydock
Were not. Hebrew, "when they had numbered, behold Jonathan, etc., not" in the number. (Haydock)
14:18
Kimchi
Ark. Septuagint, "the ephod." (Kimchi, etc.)
Calmet
Spencer follows the sentiment of the Rabbins, and explains it of a little box, in which the ephod and pectoral were placed, when they were brought to the army. But what need of this explication? (Calmet)
Menochius
How the oracle was given is uncertain. (Menochius)
14:19
Menochius
Hand. He prayed with his hands extended. Saul believed that God had sufficiently intimated his will, by affording such a favourable opportunity. "The best of omens is to revenge our country's wrongs." (Hector. Iliad.) (Menochius)
Calmet
Optimis auspiciis ea geri, quae pro Reip. salute fierent, was the observation of Q. F. Maximus. Senect. (Calmet)
Worthington
Saul did not wait for God's answer, and therefore had nearly lost his son by a rash vow, and by too eager zeal. (Worthington)
14:21
Menochius
Before; that is, for some time, as slaves. (Menochius)
Menochius
Having retired to their camp, to avoid the plunderers, (Calmet) they rose upon their oppressors, as Christian slaves have often done upon the Turks, when a galley has been engaged, and fallen into the hands of their friends. (Menochius)
Calmet
Camp. Hebrew adds, "round about," as if they guarded the baggage, (Piscator) or had retreated thither form the environs. (Calmet)
14:22
Calmet
And there, etc. This is not found in Hebrew, etc., nor in many Latin copies. The Septuagint specify the number, (ver. 24) where it is not in the original. (Calmet)
14:23
Haydock
Bethaven. They pursued the stragglers thither, as well as to Aialon, ver. 31. (Haydock)
14:24
Haydock
Together. Which interpretation is more natural (Calmet) than the Protestants "where distressed,...for Saul had adjured," etc. (Haydock)
Calmet
Septuagint, "And all the people was with Saul, about 10,000, and the war was spread through all the city in Mount Ephraim, and Saul was guilty of great ignorance that day, and he adjures (Haydock; or cursed) the people," etc. He saw not that he was acting against his own interest. The sequel does not evince that God approved of his conduct. But the people were to be taught not to make light of oaths, nor to neglect the curses which their rulers should denounce. (Calmet)
Menochius
Food. Literally, "bread," which comprises all sorts of food, honey, etc., (ver. 25.; Haydock) but not drink, which might lawfully have been taken, as thirst is more difficult to bear. (Menochius)
Salien (the year of the world 2964) defends the conduct of Saul, and condemns Jonathan.
14:25
Maundrell
Ground. Even still travellers perceive the smell of honey very frequently in that country. (Maundrell)
The people use honey almost in every sauce and in every repast. Virgin assures us, that "bees dwell in holes under ground, in hollow stones, and trees." (Georg. iv.) The Scripture frequently mentions honey flowing, Exodus 2:8., Psalm 70:17., and Job 20:17. Mella fluant illi, ferat et rubus asper amomum. (Virgil, Ec. iii.) Sanctius says, that in Spain, streams of honey may be seen on the ground; and Maldonet observes, that the countrymen get a livelihood by gathering it from the trees in Betica, or Andalusia.
14:27
Calmet
Enlightened. Extreme hunger and fatigue hurt the eyes, Jeremias 14:6. Sanctius saw a man who through fasting lost his sight, and recovered it again as soon as he had eaten. This is conformable to the observations of Hippocrates, and to nature. (Calmet)
Haydock
Tenebrae oboriuntur, genua inedia succedunt. Perii, prospicio parum. "Through hunger....I see but little." (Plautus.) (Haydock)
14:29
Menochius
Land. Chaldean, "the people of the land." (Menochius)
Calmet
He speaks his sentiments freely. But we ought not to find fault, in public, with the conduct of the prince. (Calmet)
Haydock
The people might have eaten a little without stopping the pursuit, as they generally carried provisions with them, or might find some easily on the road, so as to run with fresh vigour, (See Josue x.) and make ample amends for the time that they had delayed. (Haydock)
14:31
Aialon, in the tribe of Dan. It might be about ten miles from Machmas.
14:32
Calmet
Blood, contrary to a two-fold law, Genesis 9:4., and Leviticus 17:14. The blood ought to have been carefully extracted and buried. (Calmet)
Worthington
This was another bad effect of Saul's rash oath. (Worthington)
14:34
Menochius
With the blood, as you have done. (Menochius)
14:35
Calmet
First. Saul begins to exercise himself in acts of religion, which only belonged to a prophet, etc. He thought he might do so in quality of king, thus consecrating a monument of his victory to the God of armies. It was perhaps the very stone on which the oxen had been just before killed for the people. (Calmet)
14:36
Haydock
God, to consult him, whether the enterprise met with his approbation. Saul is too eager to follow his own prudence. (Haydock)
Worthington
He would not before wait for God's answer; (ver. 19) now he can get none. (Worthington)
14:38
Corners, to the very last; or all the princes, Judges 18:9.
14:39
Calmet
Gainsayed him, out of respect. Saul gives another proof of his precipitation, in swearing; and the people, by this silence, acquiesce, not suspecting that Jonathan could have offended in what he had done. (Calmet)
Haydock
One of them, at least, knew that he had transgressed the order of his father, ver. 28. But extreme necessity might plead his excuse. (Haydock)
Salien
They might be silent through fear, or reverence, without giving their consent. (Salien)
14:41
Haydock
A sign, (judicium;) "pass sentence;" declare why, etc. (Haydock)
Calmet
Hebrew, "give purity." Shew who is innocent. (Calmet)
Calmet
Septuagint, "give the proofs" by the Thummim, which they seem to have read. (Calmet)
14:42
Calmet
Jonathan was taken. Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew to all, the great obligation of obedience to princes and parents, (Challoner) the sacred nature of an oath, and at the same time to give Saul a warning not to swear rashly. (Calmet)
Menochius
How must he have been afflicted, when he saw that he had brought his beloved son into such danger! (Menochius)
14:44
Calmet
Die. We may here admire the respect which the ancients had for an oath, without seeking for any modification; and the blindness of Saul, who condemns his son with as much haste as he had pronounced the curse, thinking thus to honour God. The thing surely required some deliberation, and he ought to have consulted the Lord about it. The action of Jonathan was not criminal, and the former silence of God did not prove that he deserved death. (Calmet)
Haydock
If it had, the people would never have been able to have rescued him, no more than the unhappy Achan, Josue vii. (Haydock)
Calmet
If Saul had been more enlightened, and more humble, he would have concluded that God was displeased at him, and not at Jonathan. (Calmet)
14:45
Salien
The people, directed probably by the high priest, who pronounced the oath null. (Salien)
Menochius
Ground. He shall not be hurt. (Menochius)
With God. He has been visibly "the minister of God's mercy." (Septuagint)
Calmet
Die. They obtained his pardon. They ought not to have permitted the king's oath to be put in execution, as it was so horribly unjust. (Grotius, Jur. 2:13, 6.) (Calmet)
14:47
Menochius
Soba, in the north. (Menochius)
Rohob was the capital of another part of Coelosyria, (1 Paralipomenon 18:3.; 2 Kings 10:6.)
Calmet
Overcame. We are not to judge of the virtue of a man from his success in the world. (Calmet)
Salien
Under the reign of Saul, the tribe of Ruben overcame the Agarites, 1 Paralipomenon 5:10, 18. (Salien, the year of the world 2965.)
14:48
Salien
Amalec. The particulars of this war will be given (chap. 15.), as it explains the cause of Saul's rejection, and David's advancement to the throne. (Salien)
14:49
Sons, who accompanied Saul in his wars. Isboseth was too young.
Calmet
Jessui is called Abinadab, 1 Paralipomenon 8:33. (Calmet)
14:50
Menochius
Achinoam. After he came to the throne, he had Respha, 2 Kings 3:7. (Menochius)
14:10
This shall be a sign.... It is likely Jonathan was instructed by divine inspiration to make a choice of this sign: otherwise the observation of omens is superstitious and sinful.
14:42
Jonathan was taken.... Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew unto all the great obligation of obedience to princes and parents.
14:10
Ominous speaches are proued by this and some other examples to be sometimes of God, though sometimes this kind of obseruation is supersticious. As before is noted. Gen. 24.
14:19
Pray no more nor expectno longer. so they proceded to battel withou sur••er warrant.
14:29
Ionathas was excused by ignorance, & by necessitie; and therfore was iustly deliuered by the people; and his father offended, in not excepting the case of necessitie, & through more eagle zele of reu•ge, then he had warrant from, God, whose answer he would not expect v. 19
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VVherof folowed also an other sinne, that the people fainting for lacke of meate did eate flesh with the blood, contrarie to the law.
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Before, v. 19. Saul would not expect Gods answer: now therfore God wil not answer him.
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Ionathas was found to haue transgressed the vnaduised cōmandment, but Saul him self was in a greatter fault of rash proceding, and vndiscrete commanding.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.40
… “Let the sun stand still;” and it stood still until the victory was complete. Gideon with three hundred men gained a triumph over a great nation and a cruel foe. Jonathan when a young man showed great courage in battle,
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Tertullian † AD 220 On Fasting 10
… moreover, did God confer on the edict which enjoined that Station, that Jonathan the son of Saul, although it had been in ignorance of the fast having been appointed till a late hour that he had allowed himself a taste of honey, was both presently convicted, by lot, of sin, and with difficulty exempted from punishment through the prayer of the People:
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.6
… A table ready spread, that the easiness of access, the sweetness of the food, and the hope of concealment, might entice them to a transgression of the oath. For hunger at once, and fatigue, and the hour, (for “all the land,” it is said, “was dining),”
St Jerome † AD 420 Against Jovinianus 2.10
… In Exodus we read that the battle was fought against Amalek while Moses prayed, and the whole people fasted until the evening. Joshua, the son of Nun, bade sun and moon stand still, and the victorious army prolonged its fast for more than a day.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.6
6. And this was just what he did now in the case of Saul. Observe, however, what a snare is immediately framed for this oath: “The army passed through a wood, that contained a nest of bees, and the nest was in front of the people, and the people came upon the nest, and went along talking.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.7
… Not even so was it observed. On the contrary, it was violated! How, and in what way? Ye shall hear forthwith, in order that ye may also thoroughly discern the whole art of the devil. For Jonathan, not having heard his father take the oath, “put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and his eyes saw clearly.”
St Jerome † AD 420 Against the Pelagians 1.28
1 Sam. xiv. 27 . Jonathan made guilty by tasting the honey.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.8
… but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he would have made the anguish of his father double; for he would have had both to sacrifice a son, and a son who had done no wrong. But now to proceed with the rest of the history; “When he had eaten,” it is said, “His eyes saw clearly.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.9
9. But let us see what follows; “And Saul said, Let us go down after the strangers, and spoil them. And the priest said, Let us draw near hither unto God.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.11
… and therefore it is necessary that the medicine of instruction should be various. Let us however return thither from whence we made this digression: “And the Priest said, Let us draw near unto God. And Saul asked counsel of God. Shall I go down after the strangers? Wilt Thou deliver them into my hands? But on that day the Lord answered him not.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.11
… This Saul understood, and said, as it is recorded, “Bring near hither all the tribes of the people, and know and see in whom this sin hath been this day. For as the Lord liveth, Who hath saved Israel, though the answer be against Jonathan my son, he shall surely die.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.12
12. Saul then having made this declaration, the people were more afraid than before, and all were in a state of great trembling and terror. But the devil rejoiced, at having rendered them all thus anxious. There was no one, we are told, of all the people, who answered. “And Saul said, Ye will be in bondage, and I, and Jonathan my son, will be in bondage.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.12
… and the lot falleth upon Saul, and Jonathan; “And Saul said, Cast ye the lot between me and Jonathan; and they cast the lot, and Jonathan was taken. And Saul said to Jonathan, Tell me, what hast thou done? And Jonathan told him, saying, I only tasted a little honey on the top of the rod which is in my hand, and, lo! I must die.”
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Tertullian † AD 220 The Five Books Against Marcion 4.10
… and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.12
… Consider what a tempest Saul then sustained, his bowels being torn with anguish, and the most profound precipice appearing on either hand! But nevertheless he did not learn self-control, for what does he say? “God do so to me, and more also; for thou shalt surely die this day.”
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Tertullian † AD 220 The Five Books Against Marcion 2.17
… that mercy, too, which conceded to the devotion of the people the son of Saul when about to die,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.12
… And the people said to Saul, “God do so to us, and more also, if he shall be put to death, who hath wrought this great salvation in Israel. As the Lord liveth, there shall not an hair of his head fall to the ground; because he hath wrought a merciful thing from God to-day.”
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COME AND LET US GO OVER TO THE GARRISON OF THE PHILISTINES. Jonathan said this, and did the things which follow by a special instinct of God, as is evident from the miraculous victory which he obtained from it; otherwise it would have been rash if he alone with one armor-bearer had invaded the entire camp of the enemy. God therefore suggested to him to do this, and added courage and confidence to him for obtaining so wonderful a victory. And for this reason Jonathan did not indicate this to his father, lest he should prevent it. For he who is ruled by God does not need the rule of another king. Thus Theodoret, Procopius, Abulensis, Cajetan and others. Wonderful therefore is the fortitude of Jonathan celebrated here, who, relying on God, alone went to so great a danger, certain either to conquer, or to be conquered and to die gloriously for his country. Whence St. Bernard, sermon to the Knights of the Temple, cap. I, compares them with Martyrs, so that if they conquer, they are crowned with the crown of the triumphant; if they are conquered, with the laurel of martyrdom. "How glorious," he says, "do the victors return from battle, how blessed do the Martyrs die in battle!" And cap. III: "They fight with themselves," he says, "fearing in no way either sin from the slaughter of enemies, or danger from their own death. The soldier of Christ kills securely, dies more securely; it profits him when he dies; Christ when he kills. When he kills an evildoer, he is not reckoned a homicide; but, so to speak, a malicide. When he himself is killed, he is known not to have perished, but to have arrived. Therefore the death which he inflicts is Christ's gain; which he receives, his own." And cap. IV, their arms being enumerated: "When war is imminent," he says, "they are fortified within by faith, without by iron, not by gold; so that armed, and not adorned, they may strike fear into enemies, not provoke avarice. They desire to have horses strong and swift, not colored or caparisoned; for they think of battle not of pomp, of victory not of glory, and strive rather to be a terror than an object of admiration."
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NOW SAUL DWELT IN THE UTTERMOST PART OF GABAA, UNDER A POMEGRANATE TREE, WHICH WAS IN MAGRON. Thus the Hebrew, Chaldean and others; but the Septuagint, reading מגרון as the cognate מגדון, render it as Magdon. This place was near Gabaa, which was the homeland and seat of Saul; which Isaiah also mentions in chapter X, 28: therefore it was not in the city of Gabaa itself, but in the field of Gabaa, as the Royal Bible, the Gloss, Hugo, Abulensis, Dionysius, and Vatablus read here. For pomegranate, in Hebrew it is Remmon, which, as a proper name of a place, Vatablus retains: which elsewhere is called the hill or rock of Remmon; into which, as a fortified and safe place, six hundred survivors of the slaughter of the tribe of Benjamin and the rest withdrew, Judges XX, 27, and therefore Saul also pitched his camp there. Thus that noble city of Spain, and capital of the kingdom, is called Granada, from the abundance or appearance of pomegranates. Thus this place in Hebrew is called Remmon, from the excellence and abundance of pomegranates. Thus Jericho is called the city of palms from their fertility, and many other cities are called Thamar, that is, palm, from the palm groves with which they abound. Thus Bethel was formerly called Luza, from nuts, hazelnuts, and almonds, Genesis chapter XXVIII, verse 19. Appositely King Saul sat down under a pomegranate tree; because this has the appearance of a king and kingdom. For, as Mendoza observes: first, the pomegranate in its flower displays an elegant purple crown, and in its fruit purple, and in its seeds a crown at the top: so that it plainly appears to represent a king clothed in purple and crowned. Second, "because while it contains many seeds under one rind: it either signifies the multitude of affairs and counsels, which are concealed by kings in faithful silence," as St. Ambrose in book III of the Hexameron, chapter XIII, suggests; "or it signifies the harmony of all virtues, with which it is fitting that the minds of kings be adorned," as St. Jerome, in book I Against Jovinian, explains; "or it signifies the governing prudence, by which kings keep their subjects, differing in morals and honors, in duty, and turn them about in the circle of reason," as Theodoret in book III on the Canticle indicates; "or it signifies the charity of souls, which kings ought to care for and preserve in their kingdom," as the same Theodoret more clearly signifies. On which matter I have said much in Canticle chapter VII, verse 3. Third, "because just as a pomegranate appears more beautiful when it bursts open; for then the internal seeds, which lay hidden under a vile rind, spread out imitating fire; so kings, the more they are split and torn apart for the protection and safety of their peoples by greater difficulties, the more clearly do they display to all eyes the spectacles of their virtues." Wherefore Henry IV, King of Spain, chose a pomegranate as his royal insignia with the epigraph: "Acredolce," to signify that in the best king severity and humanity are so to be tempered, that a king never appears either sluggish without severity, or cruel without humanity. Not without reason therefore did Saul dwell under a pomegranate tree, that he might be admonished by the very tree itself of royal dignity and power, or of the holiness which he ought to exercise in difficult and hard matters and times. AND THERE WAS WITH HIM PEOPLE, AS IT WERE SIX HUNDRED MEN, besides the thousand who were with Jonathan: for the two thousand whom Saul had chosen for himself, chapter XIII, verse 2, had melted away and fled in fear of the Philistines; so that with Saul there remained of them only six hundred, and those strong and steadfast men, who therefore, though few, nevertheless obtained such great victories against the very numerous Philistines, as are narrated in what follows. Morally, learn here how much the virtue of a few noble men avails. Thus Gideon with three hundred overthrew the very numerous camps of Midian. Josephus gives the reason, in book V of the Antiquities, chapter VIII, or according to another edition X: "The Lord," he says, "declared that He is pleased with the unwarlike nature of men, so that the people might attribute the victory not to themselves, but to God." Judas Maccabeus with few men overcame the forces of Antiochus; David overcame Goliath, and all the Philistines; the twelve Apostles by their virtue subjected the whole world to Christ; St. Bernard, St. Dominic, St. Francis, and recently St. Ignatius, founder of the Society of Jesus, with few companions, what great things did they accomplish everywhere on earth? Virtue therefore consists not in number, but in noble fewness. For, as Isaiah says, chapter IX, 3: "Thou hast multiplied the nation, but not increased the joy." See what is said there. That saying is well-worn: "Virtue united is stronger than divided." And that: "God chose the weak things of the world, that He might confound the strong," I Epistle to the Corinthians I. And that: "The power of God is made perfect in our weakness," II Epistle to the Corinthians chapter XII.
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AND ACHIAS THE SON OF ACHITOB, BROTHER OF ICHABOD, SON OF PHINEES, WHO HAD BEEN BORN OF HELI THE PRIEST (Pontiff) OF THE LORD IN SILO, CARRIED THE EPHOD, that is, the pontifical vestment, as if the Pontiff carried it with him to perform the pontifical office; so that through Urim and Thummim, which were in the rational and ephod, he might consult the Lord for Saul, what should be done in so doubtful and dangerous a war. Hence it is clear that Samuel was not the Pontiff, as Serarius and others wish, but Achias: for he carried the pontifical vestment, and descended in a direct line from Heli the pontiff. For Heli begat Phinees, Phinees begat Achitob and Ichabod, Achitob begat Achias, says Josephus. You will say: In chapter XXI, verse 9, it is said that Achimelech, son of Achitob, was Pontiff; therefore Achias was not Pontiff. I answer that Achias was a binomial name, and was called by another name "Achimelech." For Achias in Hebrew is the same as brother of God. Achimelech is the same as brother of the King. But God is "King of kings;" or certainly when Achias the elder died without children, Achimelech, who was the younger brother of Achias, succeeded him in the Pontificate.
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NOW THERE WERE BETWEEN THE ASCENTS, BY WHICH JONATHAN ENDEAVOURED TO PASS TO THE GARRISON OF THE PHILISTINES, PROMINENT ROCKS, etc. The name of one was Boses, and THE NAME OF THE OTHER SENE. The Chaldean: the name of one slipperiness, and the name of the other trampling. The Philistines, says Josephus, placed their camp on a steep and as it were inaccessible rock, and therefore dwelt in it secure, fearing no one: for this reason Jonathan attacked them by this way. Thus Alexander the Great, when enemies were dwelling on a very high rock and therefore mocking him and asking whether he could fly, sent three hundred noble youths behind them through impassable rocks, occupied the rock without the enemies knowing, and slew them: "Behold," he said, "I have shown that I can fly." Thus Curtius. Furthermore, Boses in Hebrew is the same as becoming moist, or flourishing, or egg-bearing, says Pagninus. Sene is the same as bramble; which Bede explains mystically: "Because," he says, "no less when the world flourishes than when it is adverse and pricks, the ascent of the Saints is hindered; and so that they may fail either in body or in heart, they are struck by the indefatigable enemy." This is what the Saints say in Psalm LXV, 12: "We went through fire and water, and Thou hast brought us out into a place of refreshment." For, as St. Bernard says, sermon On St. Malachy: "He went through fire and water, whom neither sorrows could break, nor soft things could detain."
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AND JONATHAN SAID TO HIS YOUNG ARMOUR-BEARER. He said this impelled by God, tacitly promising His aid and victory, as is evident from the outcome, and so wonderful and happy a victory. BECAUSE IT IS NOT DIFFICULT FOR THE LORD TO SAVE, EITHER WITH MANY OR WITH FEW. In Hebrew it is not מעצור matsor, that is, restriction, detention, or prohibition, as if to say: There is nothing that constrains, detains, or restricts God to the few or the many, that they may conquer. For, as St. Augustine says, sermon 119 On the Seasons: "God is omnipotent to do greater and lesser things; omnipotent to do heavenly and earthrial things; omnipotent to do immortal and mortal things; omnipotent to do spiritual and corporeal things; omnipotent to do visible and invisible things; great in great things, and not small in the smallest things." Jonathan's example was imitated by Judas Maccabeus, fighting with few against many: "It is easy," he said, "for many to be shut up in the hands of few; and there is no difference in the sight of God in heaven to save with many or with few," I Maccabees III, 48. And chapter IV, 30: "Blessed," he said, "be the Saviour of Israel, who didst break the violence of the mighty by the hand of Thy servant David; and didst deliver the camp of the strangers into the hand of Jonathan the son of Saul, and of his armour-bearer," I Maccabees IV, verse 30. King Asa of Judah said the same, fighting against a thousand thousand Ethiopians, II Paralipomenon XIV, 41.
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IF THEY SHALL SAY THUS TO US. Jonathan seizes upon this omen, by the instinct and inspiration of God, as is evident from Jonathan's courage being rather divine than human, and from so happy an outcome of his; wherefore it was not superstitious, nor a tempting of God, but religious and equally courageous, in that he alone with his armour-bearer climbed the steep fortress of the enemies, attacked the enemies, put them to flight, and slew them. Thus Lyra, Hugo, Abulensis, Dionysius, Cajetan, Serarius and others. See Sanchez, book II On Superstition, chapter X, number 10, who also adds with Serarius and Abulensis that Jonathan prefaced a prayer to God to this omen, and was animated by God in it to dare this. A similar omen concerning Rebecca, to be taken as wife for Isaac, was received by Eliezer, Genesis chapter XXIV. Similar to Jonathan's omen was the omen of the Paeonians, of which Herodotus thus writes, at the beginning of book V: "The Paeonians, who are from the Strymon, being admonished by a divine response to wage war against the Perinthians; and if indeed they were provoked by the Perinthians sitting opposite, calling them by name, they should attack them, but if not, they should refrain from attacking. Thus they did and conquered."
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COME UP TO US, AND WE WILL SHOW YOU A THING, which you seem to be seeking by climbing up these steep rocks. This is sarcasm, or hostile mockery, as if they were saying: Come up to us, and we will show you the way not to life and victory, which you are seeking, but to death, that is, we will slay you. Thus Lyra, Abulensis, Salianus and others. Whence Josephus, lib. VI Jud. Antiq. cap. VII: "Come hither," he says, "to pay the penalty of your boldness." LET US GO UP. God appropriately gave this omen to Jonathan, because it is a sign of strength and victory to anticipate and attack the enemy, even though more powerful, and thus to strike him with fear and put him to flight, as Jonathan did here. Thus Moses to Joshua going against Amalec: "Choose," he says, "men, and go out and fight against Amalec." Thus Timotheus, about to fight with Judas Maccabeus, thus commands his men: "When," he says, "Judas and his army draw near to the water torrent; if he crosses over to us first, we shall not be able to withstand him, because he will be able to prevail against us; but if he fears to cross and pitches his camp beyond the river, we will cross over to them, and we shall be able to prevail against him," I Mach. V, 40. Thus Ahab, attacking with few men the vast camp of Benadad king of Syria, routed it, put it to flight, and overthrew it, III Kings XX, 13. Thus experienced commanders, to show their courage, attack the enemy first, and thus often strike him down and lay him low.
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AND JONATHAN CLIMBED UP ON HIS HANDS AND FEET, CREEPING, over the steep rocky stones. Mystically St. Gregory: "In hands," he says, "deeds are wont to be signified. The pastor creeps on hands when he does not offer sinners the way of the wisdom of the word, but by the example of his conduct." And further below: "Well," he says, "creeping to climb up to the station of the Philistines is said, because that teacher can come to destroy vices who soothes sinners with a great show of humility and great affection of charity." AND SO OTHERS FELL BEFORE JONATHAN, that is to say, struck with panic fear sent by God, as will appear in verse 45, they fell before Jonathan, so that they might be slain by him; whence Vatablus, the Gloss and others read: and so when they saw the face of Jonathan (as if struck by it), others fell before Jonathan. Which appears to be taken from the Septuagint, who translate, and the Philistines seeing against the face of Jonathan, and he struck among them. Thus Jonathan was a type of Christ, who by his very appearance struck and put to flight those buying and selling in the temple. For, as St. Jerome says in Matt. cap. IX: "The very splendor and majesty of the divinity hidden in a human face shone forth." And in cap. XXI: "Something fiery and starry radiated from his eyes." Wherefore it seems fictitious what Josephus says, that Jonathan rushed upon the Philistines sleeping; for thus he writes lib. VI, cap. VII: "His son eagerly seizing upon this voice as an omen of victory, then indeed withdrew from the place where they had been seen, but approaching the rock from another side on account of the unguarded position, having overcome the great labor and difficulty of the place, they crept up to the enemy: and attacking them while sleeping, they killed twenty of them, and filled them with stupor and consternation, so that casting away their arms they took to flight. But most, not knowing one another, because they were gathered from many nations, attacked one another as enemies; and since they did not think that two Hebrews alone had penetrated into the camp, some fell by mutual combat into precipices, or they themselves rushed down, or others were thrust down by others."
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IN THE MIDDLE OF A FURROW, that is in a very small space of ground, Jonathan killed twenty, as if to say: He killed them united, not scattered and dispersed: he says this to magnify the miracle of God and the strength of Jonathan; namely, that he did not kill them divided, as when the third Horatius, the last of the three Horatii, killed the three Curiatii already weary in three different places while fleeing, and thus subjected the Albans to the Romans, as Livy testifies; but he slew them united.
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AND A MIRACLE CAME TO PASS IN THE CAMP, namely a wonderful and unusual earthquake, and from it fear, terror and confusion sent by God upon the Philistines, both those who were in the camp and those who had gone out from the camp to plunder in three companies, as in the preceding chapter, verse 17. "Miracle" therefore, that is, a miraculous earthquake, and the stupor of the enemy, as the Septuagint translates it, and confusion, as the Chaldean, and fear, as Vatablus, and trembling, as others. For this is what the Hebrew חרדה charada signifies, so much so that the Philistines were astounded, fearful, blinded and confused, that they esteemed their companions to be enemies, and turned their weapons against them, and thus they slew one another with mutual slaughter, as is evident from verse 20. The Midianites did the same thing, when three hundred Hebrews, the soldiers of Gideon, sounded the trumpets and clashed the flaming vessels, Judges, chapter VII, verse 22. For it was easy for God to disturb their imagination, so that they thought friends to be enemies: just as we naturally see this happen in the melancholic and the mad; who through melancholy, as if through a dark cloud, see all things, and think all things to be dark, gloomy, hostile and harmful. Furthermore, the Hebrew texts have it word for word thus: And there was trembling in the camp, in the field, and in all the people (of the Philistines); both the garrison and those who were plundering trembled also themselves, and the earth trembled, and it was in a trembling of Elohim, that is, great and mighty; for those things which are of God are great. Whence cedars and mountains of God are called the highest and greatest. Thus Vatablus, Cajetan, Pagninus and others. Whence with the Romans it should be read: the earth was disturbed, not however: the camps were disturbed, as others read it. Morally, learn here, when God calls to difficult things which exceed our strength, not to tremble or shrink back, but to obey God and to undertake the matter courageously: for soon God will be present, will smooth away difficulties, will untangle what is intricate, and will accomplish the whole matter easily, as here Jonathan, attacking the entire enemy camp with only his armor-bearer, disturbed it and it fell through the enemies themselves. We read in the Lives of the Fathers that an Angel showed to a certain Anchorite a vast giant, and said to him: you must wrestle with this one. And when he trembled: "Do not fear," he said, "only begin, and I will soon be present, and will lay the giant low with you. If God is for us, who is against us?" Romans VIII. For "the Thunderer" "helps the one who strives."
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AND SAUL SAID TO ACHIAS: BRING THE ARK OF GOD, that is, bring near, or bring hither to me the ark, so that, as Josephus and Theodoret say, the priestly robe, that is the Ephod, which was placed near the ark, you may take and put on as a High Priest, and by it through the Urim and Thummim which are in the Ephod, before the ark consult God upon the ark sitting on the mercy seat, so that through you he may reveal to us what we ought to do in a matter so doubtful, and in this tumult. Mystically, in dangers let Christians flee to the ark, that is, to the Eucharist: likewise to the Blessed Virgin, who contained Christ as manna in the ark of her womb and brought him forth for the food and salvation of the world. Hear Blessed Peter Damian, sermon On the Nativity of the Virgin: "Is it," he says, "because you are thus deified, that you have forgotten our humanity? Not at all, Lady. You know in what peril we are left, so that we lie, as much as your servants sin. For it is not fitting that such mercy should forget such misery: because, even if glory withdraws, nature recalls; nor are you so impassible as to be uncompassionate." NOW THE ARK OF GOD WAS THERE IN THAT DAY, because it had been brought from Cariathiarim, at the request of Saul and the Hebrews, on account of the danger of war, so that they might consult God sitting upon the ark, and have him as their companion, indeed as the leader of the war.
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AND SAUL SAID TO THE PRIEST: DRAW BACK YOUR HAND, cease to unfold the Ephod; rather draw it back with your hand and put it away in the ark. For with this tumult pressing, I have no leisure to consult the Lord; but I must immediately fly upon the enemies. For Saul thought that his son Jonathan was surrounded and oppressed by the Philistines: whence he ran to them to rescue him. Thus Lyran, Abulensis, Vatablus, although the Chaldean translates thus, bring the Ephod, as if to say, Hasten to put on the Ephod and consult the Lord. Whence also Josephus asserts that God was consulted and answered, and promised the Hebrews victory and the slaughter of the enemies.
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AND BEHOLD THE SWORD OF EACH ONE WAS TURNED AGAINST HIS NEIGHBOR, as if to say, Blinded and confused, they cut one another down with mutual slaughter, thinking their companions to be enemies. AND THE SLAUGHTER WAS VERY GREAT. Josephus, book VI, chapter VII, says that sixty thousand of the Philistines were slain.
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AND SAUL ADJURED THE PEOPLE, SAYING: CURSED BE THE MAN WHO SHALL EAT BREAD UNTIL THE EVENING, UNTIL I AM AVENGED OF MY ENEMIES. "Bread," that is, any food whatsoever; for the Hebrews call any food bread. Whence Jonathan, eating honey rather than bread, was judged to have violated this command of his father. Moreover, Saul imposed this law of fasting upon his men here, from a right fervor and zeal, so that he might pursue the fleeing enemies: lest if his soldiers should turn to food, laying down their arms and lingering at table, the enemies should escape in flight; and so that by this fasting he might give thanks to God for so miraculous a victory, and might provoke Him to complete and fully perfect it: for he thought that he ought to act toward God so liberally in himself and his people liberally. Thus Abulensis, Serarius, Salianus, and St. Ambrose and Jerome, to be cited presently. And he established this law with a curse, saying: "Cursed be the man," that is, May God do evil to him, and I will do evil to him, that is, I will punish and kill him. But Lyra thinks that Saul established and swore to this badly, and fulfilled it worse: because there was not such necessity for pursuing the enemy, and in this law of his, he ought to have excepted the case of necessity, such as was in Jonathan and many others failing from hunger; who would certainly have inflicted greater slaughter of the enemies if, pursuing them, they had at the same time taken some food hastily, for example, honey found in the forest, as Jonathan did, so that they might become stronger for attacking and fighting. Finally, because this law gave occasion for killing Jonathan, and for the people eating blood forbidden by law, verse 33. Josephus favors Lyra, as do St. Gregory here and St. Chrysostom, homily 14 to the People, and our Sanchez, who condemn this precept of Saul as too severe and foolish. But even if the military fervor was more ardent and this harsh sanction of Saul's, and something of discretion is to be desired in it: nevertheless in itself it was just and holy, for the reasons already stated. Whence all the people approved and accepted it. You will say: The Septuagint here adds: and Saul knew not of a great ignorance. Therefore he sinned. I answer, by ignorance they understand that by which Saul was ignorant of the future, that from this sanction Jonathan would incur danger to his life, but this ignorance in Saul was invincible and blameless: for how could he know that Jonathan would eat honey? Hence it appears that Saul was a man pious, equally as brave, and that God favored him, and gave him victories, so that he might overcome all the enemies round about, as will be said verse 47. Wherefore although God in the preceding chapter, on account of Samuel not being awaited, deprived his descendants of the kingdom, as if he were not perfectly obedient, nevertheless He did not cast him off, but directed and helped him, until committing a graver crime of disobedience, not slaying the Amalekites completely and fully, as God had commanded, he was cast off by God, and David was anointed king in his place by Samuel, of which in chapter XV and XVI.
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THE PEOPLE CAME INTO THE FOREST, IN WHICH THERE WAS HONEY. For wild bees make honey in the forests, as is seen in Poland and Muscovy, where accordingly bees fight with wild bears. For bears are eager for honey, and so they strive to climb the trees in which the honeycombs are; but bees flying into the nostrils of the bears, and piercing them with their stings, easily drive them off: for bears are weak in the head and nose. Mystically St. Ambrose, sermon 36: "Nor let us, placed in abstinence, decline toward the honeycomb. For the honeycomb is a certain pleasure of the world, or vices which, as it is written in Proverbs, chapter V, do indeed fatten the jaws for a time; but the last things are more bitter than gall." AND NO ONE PUT HIS HAND TO HIS MOUTH. FOR THE PEOPLE FEARED THE OATH, that is the adjuration and curse of the king saying: "Cursed be the man who shall eat" etc., verse 24. Mystically St. Gregory: "Honey, he says, flows, because the sweet fame of the saints runs sweetly and swiftly; but no one brings his hand to his mouth, because he does not receive the sweetness of praise from his good work. To bring the hand with honey to the mouth is to accept with pleasure the praise of one's work. Let the honey flow; and let no one put his hand to his mouth; so that the fame of the saints may flow sweetly; and may not exalt those from whom it flows. Let it flow so as to satisfy others; but let it not be taken, lest it bring death." Hence Jonathan confesses his fault, verse 43: "I tasted, he says, a little of the honey, and behold I die." The Chaldean: I am liable to death. And St. Jerome, book II Against Jovinianus, after the middle: "In Exodus, he says, against Amalec by the prayer of Moses, and of all the people, until evening the battle was fought with fasting. Jesus, son of Nave, obtained a station for the sun and moon, and prolonged the fasting of more than one day for the victorious army. Saul, as is written in the first book of Kings: Cursed, he says, be he who shall eat bread until evening, until I avenge myself on my enemies; and all his people tasted not, and all the land ate. And so great was the authority of a station once appointed to the Lord, that Jonathan, who had been the cause of victory, was caught by lot, and could not avoid the crime of ignorance, and brought his father's hand upon himself, and was scarcely saved by the prayers of the people." Of station, that is of fasting. For "stations" are called by Tertullian, Cassian and St. Ambrose, "days of appointed prayer and fasting," because in them standing and remaining we repel enemies; and just as the Hebrews through 40 mansions, or stations, came into the promised land; so Christians through 40 days of Lent come to Easter and the resurrection of Christ. Thus Baronius in the year of Christ 57, chapter CLV, and Pamelius in Tertullian, at the end of the book On Prayer: indeed St. Ambrose himself, at the beginning of sermon 36 already cited. Morally, learn here that fasting brings victory over bodily enemies, as well as spiritual ones.
14:27
AND HIS EYES WERE ENLIGHTENED, which namely before, on account of fasting, labor and hunger, were growing dim with the failing of the optic spirits: but now with the honey taken and the spirits restored, they appeared to be enlightened, refreshed and revived, so that he would be stronger and more ready to pursue the enemies. Hence the sight of those fasting grows dim, which is restored by taking food. Thus Angelomus, Cajetan, Vatablus and others. Otherwise Bede, who says the eyes of Jonathan were enlightened, just as were the eyes of Adam opened, when he saw himself naked, and recognized his guilt, Genesis, chapter III.
14:28
BUT THE PEOPLE HAD FAINTED. In Hebrew and Chaldean, was exhausted; namely from the labor of pursuing, and from hunger, so that with failing strength they could scarcely pursue.
14:29
MY FATHER HAS TROUBLED THE LAND. Jonathan said this in a youthful manner; and it would have been true, had not the delay of eating been an obstacle to the immediate pursuit of the enemies. Thus Abulensis and Cajetan. Jonathan therefore did not sin by eating honey, because he was ignorant of his father's prohibition; he sinned, however, by publicly reproaching his father's prohibition, and therefore the lot of guilt touched him, verse 41. For although this sanction of his father had been indiscreet, nevertheless it was not for Jonathan to blame it, but rather to excuse it, lest the people be stirred up against their king, and riot: which in camps is wont to create the greatest danger.
14:31
BUT THE PEOPLE WERE EXCEEDINGLY EXHAUSTED, both from fasting, and from the continuous labor of pursuing and slaying the Philistines.
14:32
AND THE PEOPLE ATE WITH BLOOD, because from hunger they did not wait until the blood flowed out from the slaughtered cattle; but immediately cooked the flesh of the slaughtered animals sprinkled with blood; indeed they ate raw or half-raw flesh not so much as ate, as devoured like wolves, from hunger and eagerness for eating. God had forbidden eating blood, for the reasons which I have set forth in Genesis, chapter IX, verse 4, and throughout Leviticus; but the vehemence of hunger greatly diminished this sin of theirs. Thus Abulensis.
14:33
TURN TO ME NOW WITH A GREAT STONE. Saul commanded, says the Abbot of Osma, that a great stone be raised up, upon which all the animals would be killed, to be eaten by the soldiers, so that with the head of any slaughtered beast hanging from it, all the blood would immediately flow out: but previously on that flat ground they were slaughtering, where the blood could scarcely, and only slowly and tardily flow out, which they themselves could not wait for on account of their haste and hunger. Thus Cajetan.
14:35
AND SAUL BUILT AN ALTAR TO THE LORD, both so that this would be as it were a monument of the victory obtained over the Philistines, as was the altar erected by Moses on account of the victory gained over Amalec, Exodus cap. XVII, vers. 15; and so that he would offer peace offerings upon it, in thanksgiving for the victory received, and in propitiation: namely so that he would render God propitious to himself and his, for accomplishing the remaining wars with similar success. AND THEN HE FIRST BEGAN TO BUILD AN ALTAR TO THE LORD. You will say: Saul had already built an altar before, cap. XIII, vers. 9, when he sacrificed upon it before the arrival of Samuel, and therefore he was rebuked by Samuel. St. Jerome in the Tradition, Angelomus, the Gloss, Lyran and Hugh respond first that this was the first altar pleasing to God which Saul erected. For that one in cap. XIII was displeasing to God, on account of the fault of disobedience. Second, the Abbot of Osma, Cajetan, Hugh, Lyran and Sanchez respond that that altar in cap. XIII, vers. 9, was erected by another's hand, and by the work of the people, this properly by the command and work of Saul. For, as Lyran rightly notes, that one in Galgal was erected long before by the Gadites, Reubenites and Manassites in the time of Joshua cap. XXII, vers. 10.
14:36
LET US DRAW NEAR HITHER TO GOD, that is to the ark in which God dwells, so that we may consult him whether we ought to break into the camp of the enemy this night. Tropologically St. Gregory says: "To draw near to the Lord," he says, "is to know his will by secret contemplation. And the approach is well called so, because we tend from external things to internal things, when we attempt to know the outcome of our work in the divine will. For he who seeks hidden and intimate things and does not abandon external things, does not find those things which he does not know how to approach. When therefore counsel is sought from us concerning hidden things, let us draw near to the Lord, so that then what is to be done is proposed, when it is known in the divine will. For many things seem to be good, and are not. Many things also are to be done, but are done more usefully if they are reserved for a suitable time. Some things also ought to be done by one, but not by another. Which things indeed if any chosen person neglects to see in the secret of meditation, he certainly does not arrange in right order." And Saul consulted the Lord, through Achias the Priest clothed in the Ephod, in which were Urim and Thummim; who in the name of Saul interrogated God dwelling in the ark, what ought to be done here. "In ancient times," says St. Chrysostom hom. 14 to the People, "God was the leader of wars, and without his judgment they never dared to engage in battle, and war itself was to them a matter of piety: for they were not conquered on account of the weakness of the body, but from sin, if ever they were conquered: nor did they conquer by power and strength, but by heavenly benevolence whenever they conquered." Let our commanders of camps hear this and imitate it, if they wish to obtain victory. For this is properly given by God, as I have shown elsewhere.
14:37
AND HE ANSWERED HIM NOT IN THAT DAY, God consulted remained silent, that He might show Himself offended. But to whom and why? St. Chrysostom answers in homily 14 already cited, that God was offended with Saul on account of the rashness by which he had enacted a law concerning fasting that was too rigid and foolish. St. Gregory, however, more aptly, on account of his hypocrisy: "For God," he says, "is not discerned in a similar light of thought, who is always found in the brightness of virtue." He then adds another cause: because Saul "wished so to destroy the Philistines, that none of them could any longer wage war. Great indeed is this day of the mind, in which eternal things are so sought that no temporal enemy is left from slaughter; but because it is granted to no one to conquer so temporally that he ought not to fight at all times, it is rightly said: The Lord answered him not in that day." Abelensis, Cajetan, Serarius and others hold that God was silent in order to indicate that the fast sanctioned by Saul had not been observed by Jonathan. For even if Jonathan had been ignorant of his father's sanction, and therefore had not violated it formally, but only materially, nevertheless many of the people did not know this, who could have been scandalized: for this reason God wished by His silence to inquire into and bring to light Jonathan, so that he himself, by revealing his ignorance of the law, might excuse himself: lest God or Saul should appear to be a respecter of persons, says Abelensis. Cajetan adds that God wished to humble Jonathan, not on account of the deed, that is, the violated fast; but on account of the defense of his deed, which was impertinent to the deed, namely that he blamed his father's indiscretion in enacting the law concerning fasting, publicly with this mark, so that henceforth in speaking of royal edicts he might be more modest and cautious. See here how God punishes the whole commonwealth on account of the sin of one citizen, just as He punished the whole camp of Joshua, cap. VI and VII, on account of the theft of one Achan. Whence in the booklet of the Orthodox Archimandrites Syntax. Constant. in Baronius, tom. VII, anno 536 it is read: "Those having anathema in their midst communicate in anathema, as ancient Scripture shows us in Achan and Jonathan, who knowingly and unknowingly fell into anathema," etc. For, as St. Ambrose says in the place cited: "The guilt of one brings cowardice to all, the sin of one generates weakness to all." Thus St. Gregory, Angelomus and others.
14:38
BRING HITHER ALL THE CORNERS OF THE PEOPLE. "Corners," that is, prefects of villages or streets: thus the Swiss call their cantons Cantones, that is, corners. For "what corners are in a house, this prefects are in a people, says Vatablus, because just as the house rests on corners, so the people rests on prefects." Therefore just as the Greeks call the parts of a city, villages, the Latins call them vici; so the Hebrews call them corners: and just as among the Greeks the prefects of villages were called pagitæ; so also among the Hebrews, those who presided over corners, that is, villages, were also called Corners: a similar instance is Judges XX, 2.
14:39
THE LORD LIVETH, THE SAVIOUR OF ISRAEL: FOR IF THIS HATH BEEN DONE BY MY SON JONATHAN (this silence of God's wrath) WITHOUT RETRACTION HE SHALL DIE. Thus the Roman text, although St. Gregory reads: "without retraction he shall die." In Hebrew it is, he shall die the death, that is, he shall certainly and infallibly die. In Chaldaic, he shall be slain by slaying, that is, he shall certainly be slain without remission. St. Chrysostom, in homily 14 cited, censures this oath of Saul as rash and parricide, and therefore suggested by the devil, inasmuch as he impelled him to the slaughter of so great and so innocent a son. "And the father," he says, "became the executioner of his son, and before examination pronounced the sentence of condemnation." He adds that Saul by this rash sanctioning of his fast was the cause of many perjuries. "Come then," he says, "let us count up the perjuries committed. Saul's oath was first violated by his son; secondly again, and thirdly by Saul himself concerning the slaughter of his son. And the people seemed truly to have sworn: but if anyone examine the matter carefully, all these again became liable to the crimes of perjury. For they compelled the father of Jonathan himself to perjure himself, not giving the son to the father: do you see how many men, both willing and unwilling, one oath made liable to perjury, how many evils it plotted, how many slaughters it perpetrated?" However, St. Ambrose, St. Jerome, Abulensis, Cajetan, Salianus, Serarius and others praise this oath of Saul as religious, and compare it to the sacrifice of Abraham willing to immolate his son Isaac. For it proceeded from a great zeal and study of placating the offended God. Yet it was incautious. For first, Jonathan eating honey against the sanction of his father had incurred no guilt, because he was ignorant of the sanction. Therefore he could not justly be put to death, as being free from guilt and innocent. Nor did the silence of God argue that there was guilt in Jonathan, but it happened for other reasons which I have recounted. Secondly, even if Jonathan had known of his father's sanction, yet his transgression was light and trivial; namely the tasting of a small amount of honey in grave or extreme necessity of hunger, and that without grave scandal: wherefore by this tasting he did not deserve death. Thirdly, even if we should grant that Jonathan had mortally sinned in this eating, yet still it was better to spare the sinner than to punish him as guilty and put him to death. For Jonathan was a most valiant soldier, who had been the cause of the victory obtained. He was the king's son, destined to succeed him in the kingdom. He was of royal character and manners; wherefore his life was far more useful and almost necessary to all Israel than his death for sanctioning military discipline. Whence this oath of Saul concerning putting him to death did not bind, because it tended to the worse part, and to grave harm and damage of the whole kingdom. For which reason the people rightly opposed King Saul, and did not permit Jonathan to be put to death, and Saul at length assented to them.
14:41
GIVE HOLINESS, that is, reveal to us holy truth, namely that there is guilt in a certain person of the people. For this entire verse the Hebrews have only: O Lord God of Israel, give Thummim; that is, through Urim and Thummim, indicate to us the hidden guilty one. The Septuagint, the Complutensian edition, give manifestations; the Chaldean, cause the lot to come forth for truth, that is, cause the lot to fall upon the sinner; Vatable, give perfection, that is, the true and perfect lot. The Septuagint, however, and the Roman editions have all these things which this vulgate edition has; but they appear to be gathered from various interpretations of the same matter, as Cardinal Caraffa, Francis Lucas in his Notes, and Serarius here observe. You will ask, why is truth called "holiness"? I answer, because holiness, as St. Dionysius says, is purity itself. But truth is the most pure and most sincere, and is itself purity and sincerity. Whence of eternal wisdom or truth it is said, Wisdom VII, 25: "She is the brightness of eternal light, and the unspotted mirror," etc. Secondly, because the knowledge of future contingent and hidden things (which here was sought by Saul) is so sublime that it transcends the intellect of men and Angels, and is proper to God alone, who is the Holy of Holies. "Declare the things that are to come hereafter, and we shall know that you are gods," says Isaiah, XLI, 23. Thirdly, because an oracle of truth was here sought by Saul from a sacred person; namely from the Pontiff clothed in sacred vestments, in which were Urim and Thummim, that is, illuminations and perfections, or as our author translates it, Exodus XXVIII, 28: "Doctrine and truth," clothed. Truth therefore was here sought from holiness, that is, from God most holy, through His holy Pontiff: rightly therefore is it itself called holiness, as if to say, Give, O Lord, Thummim, that is, through the sacred Pontiff, and through the sacred Ephod and Thummim, give the holy oracle of holy truth. Fourthly, because the truth of the author who had committed the crime was here sought, so that God offended might be satisfied through his just punishment and vindication; and thus the holiness of God, as if wounded outwardly, might be restored. For here the truth of justice was sought, and justice is holiness. The sense therefore is, as if to say, "Give holiness," that is, indicate to us, O Lord, the guilty one who offends you; so that we may justly punish and correct him, and thus satisfy your offended holiness through holy vindication. Hence it is clear that indicating the guilty one to a Superior, so that he may correct him, is an act of holiness, that is, of justice and charity. Whence in certain Religious communities it is ordained that Religious report the faults and lapses of their companions to the Superior, so that he may correct them. For this is an act of holiness, namely of fraternal, indeed paternal correction. For three holy works are accomplished in it: first, satisfaction is made to God offended, which is an act of penance and vindicative justice; secondly, the lapse is corrected and sanctified, which is an act of charity; thirdly, scandal is removed, and it is prevented that the fault spread to others, namely that they follow and imitate the vice which they see not punished by the superior, but tolerated; which is an act of justice equally and of charity. Symbolically, God who is the first and supreme holiness, is equally the first and supreme truth. And the Son of God, by virtue of His origin and generation, is the Word, that is, the true knowledge and understanding of the Father. Whence by St. John He is often called truth, as in chapter I: "There was the true light that enlightens every man coming into this world." And: "The law was given by Moses, grace and truth was made by Jesus Christ." Ethically, virtue and holiness itself is prudence and practical truth itself. For what else are the virtues but lights of truth? For that is honest and holy which is practically true: or what is conformable to truth and the eternal law, which is in the mind; and what right reason itself truly declares ought to be done. Hence St. John in the Gospel, chapter VIII, concerning the devil says: "He stood not in truth," that is, in holiness. And throughout, he himself, equally as St. Paul, and David in the Psalms, commands that we do "truth," that is, works of virtue and holiness. Again, what is truth, but true faith, hope and charity? and what are these three, but holiness itself? Finally, Christ says to Pilate that He came into this world to teach "truth," namely of faith and morals, that is, true faith and holiness. Matthew XXVII. Truth therefore is holiness itself. Whence he who confesses truth is said to sanctify and glorify God. Thus Joshua, chapter VII, verse 19, said to Achan: "Give glory to God," that is, confess your theft, and that God is truthful, who signified you guilty of theft through the lot; so that to Him holiness, praise and honor of truth may be given by all. AND JONATHAN WAS TAKEN (by the lot of which the following speaks) AND SAUL (to be at fault, and to have given God cause for silence and not answering): BUT THE PEOPLE WENT OUT, free and immune from fault, as if to say, The lot did not touch the people; but passed by him as if innocent: but it touched Saul and Jonathan, and finally Jonathan: because although in fact Jonathan alone was taken last, and marked directly; yet indirectly Saul too was marked and chastised in his most beloved Jonathan; and was tacitly warned, that henceforth he should issue milder, more useful and easier to observe decrees; and should not rule his subjects imperiously, but should consult modestly as a father: otherwise in those very matters, as if in his own sons, he was to be punished and chastised.
14:42
AND SAUL SAID: CAST THE LOT BETWEEN ME AND JONATHAN. Some think that these lots, as being divinations, were superstitious and unlawful, because their divination was expected from a demon. Whence St. Chrysostom, homily 14 to the People, says that the demon instigated Saul to seek these lots, so that he might add sin to sin, and worse fulfill an ill-conceived oath; and might actually perpetrate the murder of Jonathan which he had intended in his mind. But others judge more mildly and better, namely that Saul sought these lots from God: for a little before verse 41, he invoked God to direct the lot, and through it to manifest the guilty party. Wherefore God appears to have moved him to seek these lots, and to have directed them, so that they would indicate Jonathan as guilty. For this reason God did not answer Saul consulting Him through the Priest, so that occasion might be given to the lots, that through them Jonathan might be discovered. Thus Abulensis, Serarius and others. Hear St. Ambrose, sermon 36 already cited: "Finally neither is an end put to the war, nor is a prophetic answer given to the king. Whence we understand that Saul overcame his enemies not so much by the valor of soldiers, as by abstinence. Finally the fault of one is imputed to all as cowardice, and the sin of one generates weakness in all. For strength fails in the army, as it fails in the observance of fasting. That Saul knew his sin from the very offense of divinity, he immediately said to Jonathan that he should not be spared, but that the sin committed should be expiated by the shedding of his blood." AND JONATHAN WAS TAKEN, for the reasons which I recounted above. To which add, although Jonathan did not know his father's law, he could nevertheless know it in some way; for since he saw so many whom he had with him, having tasted nothing at all, though very hungry and weary, of the honey that was in the way, he could easily suspect that there was some reason, which by asking he would most easily have understood, verses 27 and 28. For the order of the text itself indicates that the people went before him. Thus Serarius. Add, that God wished to show in Jonathan how much subjects ought to revere the commands of Superiors, even if they are stricter and more severe, and not to speak against them, as Jonathan had spoken against them, but to submit themselves humbly and courageously to them, and to undertake and execute them strongly. For if Saul sinned in any way through rashness, it was not Jonathan's part to traduce him before the people; but to inform Samuel, so that he might admonish and instruct him in secret; just as in Religious communities, it is the part of Provincials and Visitors to admonish Rectors, if they sin in any way toward their subjects through excessive austerity or leniency; whereas it is the part of subjects to be silent and obey, and to say with the Psalmist: "For thy sake we are killed all the day long." Again, God wished to show how much to be feared are the curses of Saul, that is of Superiors, and, as Theodoret says, "anathemas," even if imposed for a lighter cause. Thus Theodoret, Procopius and others.
14:43
AND BEHOLD I DIE. In Hebrew, I shall die, that is, I shall be slain by my father; in Chaldee, behold I am bound to death, as if to say, I tasted so little honey; am I therefore guilty of death? Shall I be slain for a drop of honey? By this miserable voice and lamentation Jonathan moved the people to compassion, so that they might snatch him from death. Otherwise Josephus explains Jonathan's mind and words, in book VI of the Antiquities, chapter VII, namely, that Jonathan said this from constancy and contempt of death: "Saul," he says, "swears that he will slay him; making him swear by something more than kindred, or nature, or affection. He, not terrified by threats of death, showed himself with great and generous spirit. I ask nothing, I pray, father; for I willingly bear this death, which frees you from your oath; since I was first permitted to see so magnificent a victory. For it will be the greatest consolation to me, that the insolence of the Philistines has been completely subdued by the Hebrews. By these words all the multitude was bent to sorrow and compassion, and they swear that they will not allow Jonathan, the author of the victory, to be slain: and thus they snatch him from the dire curse of his father, and make vows to God for the young man, that He make him immune from sin." But Josephus is wont to adorn and embellish the deeds and words of his Hebrews, so as to display them to Vespasian and the Romans for pomp.
14:44
THOU SHALT SURELY DIE, JONATHAN. St. Chrysostom accuses Saul in homily 14 cited above, as though he were a parricide; the Abbot of Alcalá, Serarius and others excuse him, as a religious imitator of Abraham, who devoted his son to death for the sake of justice and military discipline; just as Titus Manlius among the Romans killed his son fighting without his command: "Whence from this Manlius," says Gellius, lib. IX, cap. XIII, "harsh and cruel commands, called Manlian, arose: because in the war afterwards against the Latins, when he was Consul, he struck down his own son with the axe, who, sent by him as a scout and forbidden to fight, killed the enemy by whom he had been provoked." But Saul was more religious than Manlius, who, with God offended, intended to immolate his guilty son as a victim. Hear St. Ambrose, serm. 36: "Behold how great was the observance of religion in Saul the king, who wished to appease an offended God even by parricide, and how great is the guilt of one who breaks a fast, which is punished by nothing less than the shedding of blood. Although Jonathan, ignorant of the fast proclaimed by his father, because he broke it, is condemned to death: what does he deserve who, knowing the fast proclaimed by Christ, breaks it? Therefore, brethren, let us keep the fast appointed to us with all observance, that we may overcome our spiritual and carnal enemies."
14:45
AND THE PEOPLE SAID TO SAUL: SHALL JONATHAN THEN DIE, WHO HATH WROUGHT THIS GREAT SALVATION IN ISRAEL? The people deservedly snatched Jonathan from his father's wrath and death decree, for the reasons recounted above. For Jonathan was both the strength and the love of the people. BECAUSE HE HATH WROUGHT WITH GOD THIS DAY, that is, because by the wonderful aid of God he wrought such great slaughter of the enemy this day. The Septuagint and the Roman version, reading עם im, that is with, with another pointing as עם am, that is people, translate, the people of God wrought this day. For which the Complutensian, reading עם, that is people, corruptly as חסד, that is mercy, translate, because the mercy of God wrought on this day. Moreover the Chaldean turns it differently: because it is manifest before the Lord, he says, that he did this day in ignorance.
14:47
AND SAUL, HIS KINGDOM BEING ESTABLISHED, FOUGHT AGAINST ALL THE ENEMIES OF ISRAEL ROUND ABOUT, etc., AND WHITHERSOEVER HE TURNED HIMSELF, HE OVERCAME. See here the fortitude of Saul, and the happiness given to him by God. Whence it is clear that he had not yet wholly fallen from the favour and grace of God, although God had already taken the kingdom from his descendants.
14:49
AND THE SONS OF SAUL WERE JONATHAN AND JESSUI AND MELCHISUA. Jessui, cap. XXXI, 2, and I Paral. cap. VIII, 33, is called Aminadab (by Josephus, Jesus), where also a fourth son of his is added, Esbaal, who was called by another name Isboseth, II Reg. II, 8. Perhaps he is here omitted, because he survived Saul, whereas the other three fell with Saul cap. XXXI. AND THE NAME OF SAUL'S WIFE WAS ACHINOAM. She was the principal wife and queen. Besides her Saul had a concubine, that is, a secondary wife, named Respha, by whom he begot Armoni and Miphiboseth, II Reg. XXI. ABNER THE SON OF NER, SAUL'S COUSIN. Therefore Cis was the father of Saul, brother of Ner the father of Abner; and for this reason Saul chose Abner his cousin as commander of the army. Moreover Cis and Ner, as brothers, had the same father named Abiel, as is clear from Ner in this place; but from Cis in cap. I.
14:52
FOR WHOSOEVER SAUL SAW TO BE A STRONG MAN AND MEET FOR WAR, HE TOOK HIM TO HIMSELF. The same do great commanders of armies. Tropologically, let the Bishop and Prelate do the same. Whence St. Gregory: "Let the teacher," he says, "choose soldiers of Christ, let him choose the strong, so that, while they mightily subdue the flesh, they may powerfully overcome unclean spirits. Let him therefore choose those apt for war, so that, while they do not grow proud amid the gifts of fortitude, the glory of triumph may be exalted for them in the heavens."
Machine translation from the Latin, not reviewed.
14:1
Adadremmon (Hebrew Hadadrimmōn)
… Rimmón (Vulgate Remmon) is a rock that rises near Migrón (Vulgate Magron) on the road to Gibeah (1 Sam. 14:1; Judg. 20:45-47; 21:13). On that rock the 600 Benjamites who escaped the massacre of the tribe took refuge (Judg. 20-21); to this mourning Zach. would compare the mourning for the …
Machmas (Hebrew Mikmās and Mikmās; Greek Μαϊζᾶζ; Arabic Muḥmās)
MACHMAS (Hebrew Mikmās and Mikmās; Greek Μαϊζᾶζ; Arabic Muḥmās). - A village 13 km north of Jerusalem, famous for the valorous deeds of Jonathan (v.), son of Saul, against the Philistines who had come to fight Israel (1 Sam. 13:5-7, 15 ff.; 14:1-23). After the exile it was repopulated with Benjamites (Ezra 2:27; Neh. 7:31).
14:3
… Saul, wishing to surprise the enemy with 600 men, summoned A. to consult the oracle (I Sam. 14:3-18). While the Masoretic text and the Vulgate have (v. 18): "bring the ark" (the ark was then at Kiriath-jearim, under the watchful guard of the Philistines, cf. v. 3), the true reading …
… The priestly line was continued by P.'s firstborn, Ahitub (ibid. 14:3).
14:6
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… From the time of Joshua circumcision was universally observed and became the sacred seal of the people of God: its absence was a cause of dishonor and ignominy (cf. Judg. 14:3; 15:18; I Sam. 14:6; 17:26, 36; Ezek. 28:10; 31:18; 32:19 ff.). …
14:18
… whom alone their use belonged (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8). They were considered part of the priestly garment, the ephod (v.), indeed implicitly understood under that latter name, although never explicitly mentioned with it (I Sam. 14:18, critical text; 23:9; 30:7). Their use, attested several times in the time of Saul and David, disappears afterward, perhaps supplanted by prophetism; in the time of Ezra there is only …
14:21
Jahel (Heb. Jāʾēl; Vulg. Iahel)
… therefore to the Israelites (cf. 1 Sam. 15:6). Her intervention against Sisera, at war with them, is explained precisely by the principle of solidarity, which makes it a duty for related tribes to intervene against the enemy (cf. Judg. 8:5-9, 15-17; 21; 1 Sam. 14:21; 29). Therefore J. is praised, while the Israelite city of Meroz is cursed (Judg. 5:23), which did not move against the defeated. …
14:24
… barbarous practice among Israel is a convincing argument for its existence among the Canaanites as well; from these it had passed to the Israelites, as had so many other immoral and inhuman religious practices, for example, "sacred" prostitution (cf. 1 Sam. 14:24; 15:12; 22:47; 2 Sam. 23:7).
14:33
… seems to have been a rocky block or a heap of unhewn stones; then the Mosaic Law sanctioned the use of rough stones, forbidding the placing of steps upon it (Ex. 20:24-26); outside the center of worship, an erratic boulder was used (I Sam. 6:14; 14:33-35). Intimately linked to sacrifice by combustion, it was minutely regulated in form and structure by
14:35
… In fact, altars were later legitimately erected on Ebal (Jos. 8:30), among the 3 transjordanian tribes and at Shechem (ibid. 22:9-34; 24:26 ff.); in the time of Samuel, at Mizpah, Ramah, Gilgal and Bethlehem (I Sam. 7:5-17; 9:13; 10:8; 14:35; 20:16).
14:41
… Samuel and David wore an e. of linen (e. badh), and so too (according to the Masoretic text) the priests of Nob (1 Sam. 22:19). For the e. connected with sacred images cf. Judg. 18:14; Hos. 3:4. For 'ūrim in 1 Sam. 14:41, cf. the Septuagint and the Vulgate. …
URIM AND THUMMIM. - Mysterious objects used in ancient Israel to cast the sacred lots (I Sam. 28:6). The most probable meaning of the two names is "light" and "integrity," but it remains doubtful to what the two names referred (the guilt or innocence of an individual? cf. I Sam. 14:41: Septuagint).
14:47
… In the time, then, of Saul and David it is an Aramean kingdom west of Damascus, in the region of Coele-Syria, under the name Sôbhâh (I Sam. 14:47; II Sam. 8:3 ff.), against whose king David waged war and won.
… may be admitted into the people of Israel (Deut. 23:3-6). In the time of the Judges, Eglon king of M. oppressed the Hebrews in the plain of Jericho and in all the surrounding region; they were freed by Ehud (Judg. 3:11-30). Saul fought against M. (I Sam. 14:47). David finally defeated and subdued M., severely punishing its soldiers with a kind of decimation (II Sam. 8:2). While he was being persecuted, he had led his parents to Mizpah …
… It has many passages where the description is extremely minute (e.g., I Sam. 1; 9-10; 25; II Sam. 9-20), without however claiming a complete biographical form; many other passages instead, of greater historical, political, social value, are composed in a very schematic form (e.g., I Sam. 7:15 ff.; 14:47-52; II Sam. 8:1-18, etc.). …
Saul (Heb. Šāʾūl "Obtained with Prayer")
… S. also fought Moab, Ammon, Edom and Zobah (ibid. 14, 47. 52). Among other things, S. received from Samuel the order to annihilate the Amalekites (v.), devoted to the ban (v. HEREM), persons and goods; but after the victory he spared King Agag …
Soba (Heb. Ṣābhāh, Ṣābhā', LXX Σοφά,-᾿Αλ)
They had to defend themselves against the Kingdom of S., mostly because it was engaged in small anti-Israelite coalitions: Saul (I Sam. 14:47), David (II Sam. 8:3; 10:6 ff.) and Solomon, who subdued it (II Chron. 8:3; cf. I Kings 11:23-25). After the age of Solomon it is no longer mentioned: it was probably absorbed by Damascus …
14:49
Merob (Heb. Mērabh = « Multitude », « Increase »)
… Mērabh = « Multitude », « Increase »). - Daughter of Saul (I Sam. 14:49), promised in marriage to the victor over Goliath (ibid. 17:25). After David's victory over the giant, Saul hesitates, demanding further proofs of valor with the secret hope that the …
14:50
Abner (Hebrew: 'the father is light')
ABNER (Hebrew: 'the father is light'). - Cousin of Saul on his father's side (I Sam. 14:50 f.; according to I Chron. 9:9 he would have been his uncle) and commander of his army, esteemed by the king, who kept him at his right hand (I Sam. 20:25).
14:51
… In I Sam. 14:51, C. is called the son of Abiel, as is Ner, the father of Abner; in I Par. 8:33; 9:39, however, the genealogy Ner-C.-Saul is given. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.