Saul being obstinately bent upon killing David, he is sent away by Jonathan.
Ionathas comforteth Dauid, 3. confirmeth their former league. 18. By an appointed signe (24. endeuoring first, but in vaine, to pacifie his father) 35. certifieth Dauid of his fathers malice against him. 41. They meete againe secretly, and sorowfully part ech from other.
1But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?Ma David si fuggi da Najoth, che è presso Ramatha; e andò a parlare a Gionata (e disse): Che ho fatt'io? Qual'è l'iniquità, e il peccato commesso da me verso il padre tuo, che vuole la mia vita?BVT Dauid also fled from Naioth, which is in Ramatha, and coming spake before Ionathas: What haue I done? what is myn iniquitie, and what sinne of myn against thy father, that he seeketh my life?Fugit autem David de Najoth, quæ est in Ramatha, veniensque locutus est coram Jonatha: Quid feci ? quæ est iniquitas mea, et quod peccatum meum in patrem tuum, quia quærit animam meam ? 2And he said to him: God forbid, thou shalt not die: for my father will do nothing, great or little, without first telling me: hath then my father hid this word only from me? no, this shall not be.Rispose quegli: Mai no: tu non morrai: imperocché non farebbe giammai il padre mio cosa alcuna o grande, o piccola, senza prima darmene parte: celerà egli adunque a me il padre mio questa cosa solamente? questo non sarà mai.Who sayd to him: God forbid, thou shalt not die: for neither wil my father doe any thing great or litle, vnles he first tel me: this word therefore only hath my father concealed from me? no this shal not be.Qui dixit ei: Absit, non morieris: neque enim faciet pater meus quidquam grande vel parvum, nisi prius indicaverit mihi: hunc ergo celavit me pater meus sermonem tantummodo ? nequaquam erit istud. 3And he swore again to David. And David said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.E fece nuovo giuramento a Davidde. Ma questi disse: Sa certamente il padre tuo, com'io ho trovata grazia negli occhi tuoi, e dirà: Gionata non dee saper questo, affinchè non ne abbia dispiacere. Per altro (viva il Signore, e viva l'anima tua) un solo gradino, per così dire, v'ha tra me, e la morte.And he sware againe to Dauid. And Dauid sayd: Thy father surely knoweth, that I haue found grace in thy sight, and: wil say: Let not Ionathas know this, left perhaps he be sad. Yea more our Lord liueth, and thy soule liueth, by one degree only (as I may so say) I and death are diuided.Et juravit rursum Davidi. Et ille ait: Scit profecto pater tuus quia inveni gratiam in oculis tuis, et dicet: Nesciat hoc Jonathas, ne forte tristetur. Quinimmo vivit Dominus, et vivit anima tua, quia uno tantum (ut ita dicam) gradu ego morsque dividimur. 4And Jonathan said to David: Whatsoever thy soul shall say to me, I will do for thee.E Gionata disse a David: Farò io per te tutto quello che mi dirai.And Ionathas said to Dauid: Whatsoeuer thy soule shal say to me, I wil doe for thee.Et ait Jonathas ad David: Quodcumque dixerit mihi anima tua, faciam tibi.
5And David said to Jonathan: Behold to morrow is the new moon, and I, according to custom, am wont to sit beside the king to eat: let me go then that I may be hid in the field till the evening of the third day.E David disse a Gionata: Tu sai che domane son le calende, e io, secondo il costume, sono solito a sedere a tavola presso al re: lascia adunque che io mi nasconda alla campagna sino alla sera del terzo giorno.And Dauid sayd to Ionathas: Behold the calendes are to morowe, & I after the maner am wont to sitte beside the king to eate: dismisse me therefore that I may be hid in the field vntil the euening of the third day.Dixit autem David ad Jonathan: Ecce calendæ sunt crastino, et ego ex more sedere soleo juxta regem ad vescendum: dimitte ergo me ut abscondar in agro usque ad vesperam diei tertiæ. 6If thy father look and inquire for me, thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifices there for all of his tribe.Se il padre tuo facendovi attenzione cercherà di me, tu gli risponderai: David mi ha chiesto in grazia di andare prontamente a Bethlehem sua patria: perocché vi è un sacrifizio solenne per tutti quelli di sua tribù.If thy father looking inquire for me, thou shalt answer him: Dauid desired me, that he might goe quickely into Bethlehem his citie: because there be solemne victimes to al of his tribe.Si respiciens requisierit me pater tuus, respondebis ei: Rogavit me David ut iret celeriter in Bethlehem civitatem suam, quia victimæ solemnes ibi sunt universis contribulibus suis. 7If he shall say: It is well: thy servant shall have peace: but if he be angry, know that his malice is come to its height.S'egli dice: Bene sta: il tuo servo avrà pace: ma s'egli ne prende ira, sappi, che la malizia di lui è giunta al colmo.If he shal say, Wel: peace shal be to thy seruant, but if he be angrie, know that his malice is complete.Si dixerit: Bene: pax erit servo tuo. Si autem fuerit iratus, scito quia completa est malitia ejus. 8Deal mercifully then with thy servant: for thou hast brought me, thy servant, into a covenant of the Lord with thee. But if there be any iniquity in me, do thou kill me, and bring me not in to thy father.Abbi adunque pietà del tuo servo: dappoiché hai fatto contrarre a me tuo servo una sacra alleanza con te: che se è in me qualche colpa, tu dammi la morte, ma non introdurmi dal padre tuo.Doe mercie therefore toward thy seruant: because thou hast caused me thy seruant to enter the league of our Lord with thee. but if there be any iniquitie in me, do thou kil me, and bring me not in to thy father.Fac ergo misericordiam in servum tuum, quia fœdus Domini me famulum tuum tecum inire fecisti: si autem est iniquitas aliqua in me, tu me interfice, et ad patrem tuum ne introducas me.
9And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father against thee, I could do no otherwise than tell thee.E Gionata disse: Lungi sia questo da te: perocché non è possibile, che ove io conosca, che il mal animo del padre mio sia giunto all'ultimo segno contro di te, io non te lo faccia sapere.And Ionathas sayd: Be this farre from thee, for neither can it be, that I should not tel thee, if I shal certainly know that my fathers malice is complete against thee.Et ait Jonathas: Absit hoc a te: neque enim fieri potest, ut si certe cognovero completam esse patris mei malitiam contra te, non annuntiem tibi. 10And David answered Jonathan: Who shall bring me word, if thy father should answer thee harshly concerning me?E David rispose a Gionata: Chi mi recherà l'avviso, ove per disgrazia il padre tuo ti dia qualche cattiva risposta riguardo a me?And Dauid answered Ionathas: Who shal bring me word, if thy father answer thee perhaps any thing sharpely of me?Responditque David ad Jonathan: Quis renuntiabit mihi, si quid forte responderit tibi pater tuus dure de me ? 11And Jonathan said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,E Gionata disse a David: Vieni, andiamo fuori alla campagna. E quando furono ambedue alla campagna,And Ionathas sayd to Dauid: Come, let vs goe forth abroad into the field, and when they were both gone forth into the field,Et ait Jonathas ad David: Veni, et egrediamur foras in agrum. Cumque exissent ambo in agrum, 12Jonathan said to David: O Lord God of Israel, if I shall discover my father’s mind, to morrow, or the day after, and there be any thing good for David, and I send not immediately to thee, and make it known to thee,Disse Gionata a David: Signore Dio d'Israele, se io domani, o il giorno appresso scoprirò quello che pensi il padre mio, e vi sarà qualche cosa di buon per Davidde, e non gliene darò subito parte, e non farollo sapere a lui,Ionathas said to Dauid: Lord God of Israel, if I shal search out my fathers meaning, to morowe or the day after, and some good thing be vpon Dauid, and I send not immediatly vnto thee, and make thee know thereof,ait Jonathas ad David: Domine Deus Israël, si investigavero sententiam patris mei crastino vel perendie, et aliquid boni fuerit super David, et non statim misero ad te, et notum tibi fecero, 13May the Lord do so and so to Jonathan, and add still more. But if my father shall continue in malice against thee, I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.Il Signore faccia questo e peggio a Gionata. E se il padre mio conserverà tuttora il suo mal animo contro di te, io te lo confiderò, e ti darò licenza di andartene in pace, e il Signore sia con te, come fu col padre mio:these thinges doe our Lord to Ionathas, and these thinges adde he. But if my fathers malice shal perseuer against thee, I wil reuele thyn care, and wil dismisse thee, that thou mayst goe in peace, and our Lord be with thee, as he hath beene with my father.hæc faciat Dominus Jonathæ, et hæc addat. Si autem perseveraverit patris mei malitia adversum te, revelabo aurem tuam, et dimittam te, ut vadas in pace, et sit Dominus tecum, sicut fuit cum patre meo.
14And if I live, thou shalt shew me the kindness of the Lord: but if I die,E se io vivrò, userai di tua gran bontà verso di me: che se io morrò,And if I liue, thou shalt doe me the mercie of our Lord, but if I die,Et si vixero, facies mihi misericordiam Domini: si vero mortuus fuero, 15Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, may he take away Jonathan from his house, and may the Lord require it at the hands of David’s enemies.Non lascerai di avere compassione in perpetuo della mia casa, allorché il Signore sterminerà l'un dopo l'altro dal mondo i nemici di David: (altrimenti) il Signore levi Gionata dalla sua casa, come punirà i nemici di David.thou shalt not take away thy mercie from my house for euer, when our Lord shal haue rooted out the enemies of Dauid, euerie one out of the land, take he away Ionathas from his house, and our Lord require it of the handes of Dauides enemies.non auferes misericordiam tuam a domo mea usque in sempiternum, quando eradicaverit Dominus inimicos David, unumquemque de terra: auferat Jonathan de domo sua, et requirat Dominus de manu inimicorum David. 16Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David’s enemies.Strinse adunque Gionata alleanza colla casa di David: ma il Signore fece vendetta de' nemici di David.Ionathas therefore made a league with the house of Dauid: and our Lord required it of the handes of Dauids enemies.Pepigit ergo Jonathas fœdus cum domo David: et requisivit Dominus de manu inimicorum David. 17And Jonathan swore again to David, because he loved him: for he loved him as his own soul.Fece di più Gionata a David quest'altro giuramento, perchè gli voleva bene, e veramente lo amava come l'anima propria.And Ionathas added to sweare vnto Dauid, because he loued him, for as his owne soule, so he loued him.Et addidit Jonathas dejerare David, eo quod diligeret illum: sicut enim animam suam, ita diligebat eum. 18And Jonathan said to him: To morrow is the new moon, and thou wilt be missed:E dissegli Gionata: Domane son le calende, e si cercherà di te:And Ionathas sayd to him: To morowe are the calendes, and thou shalt be asked for:Dixitque ad eum Jonathas: Cras calendæ sunt, et requireris: 19For thy seat will be empty till after to morrow. So thou shalt go down quickly, and come to the place where thou must he hid, on the day when it is lawful to work, and thou shalt remain beside the stone, which is called Ezel.Perocchè si cercherà il perchè tu non sii al tuo posto anche il dì seguente. Scenderai pertanto in fretta al luogo, dove tu dei star nascosto il dì lavorativo, e ti porrai presso alla pietra chiamata Ezel.for thy sitting wil be inquired of til after to morowe. Thou shalt therefore goe downe in hast, and shalt come to the place, where thou must be hid in the day, when it is lawful to worke, and thou shalt sit beside the stone, which is named Ezel.requiretur enim sessio tua usque perendie. Descendes ergo festinus, et venies in locum ubi celandus es in die qua operari licet, et sedebis juxta lapidem cui nomen est Ezel.
20And I will shoot three arrows near it, and will shoot as if I were exercising myself at a mark.E io tirerò tre saette verso quella (pietra), scoccandole come per esercitarmi a tirar al segno.And I wil shoote three arrowes nere it, and wil shoote as it were excersising my self at a markeEt ego tres sagittas mittam juxta eum, et jaciam quasi exercens me ad signum. 21And I will send a boy, saying to him: Go and fetch me the arrows.E manderò anche un servo, a cui dirò: Va, e riportami le saette.I wil send also a boy saying to him: Goe, and fetch me the arrowes.Mittam quoque et puerum, dicens ei: Vade, et affer mihi sagittas. 22If I shall say to the boy: Behold the arrows are on this side of thee, take them up: come thou to me, because there is peace to thee, and there is no evil, as the Lord liveth. But if I shall speak thus to the boy: Behold the arrows are beyond thee: go in peace, for the Lord hath sent thee away.Se io dirò al servo: Bada, che le saette sono di qua da te, prendile, tu (allora) vieni a trovarmi, perocché tu se' sicuro, e non vi è mal nissuno, viva il Signore. Ma se io dirò al servo: Bada, che le saette sono di là da te: vattene in pace: il Signore ti manda via.If I shal say to the boy: Loe the arrowes are on this side thee, take them vp: come thou to me, because there is peace to thee, and there is no euil, our Lord liueth. But if I shal speake thus to the boy: Loe the arrowes are beyond thee: Goe in peace, because our Lord hath dimissed theeSi dixero puero: Ecce sagittæ intra te sunt, tolle eas: tu veni ad me, quia pax tibi est, et nihil est mali, vivit Dominus. Si autem sic locutus fuero puero: Ecce sagittæ ultra te sunt: vade in pace, quia dimisit te Dominus. 23And concerning the word which I and thou have spoken, the Lord be between thee and me forever.Quanto poi a quella che abbiam discorso tra noi, il Signore ne sia (testimone) tra me, e te in eterno.And corcerning the word which I and thou haue spoken, our Lord be betwen thee and me for euer.De verbo autem quod locuti sumus ego et tu, sit Dominus inter me et te usque in sempiternum. 24So David was hid in the field, and the new moon came, and the king sat down to eat bread.Davidde adunque stette nascosto alla campagna, e vennero le calende, e il re si assise a mensa.Dauid therefore was hidde in the fielde, and the calendes came, and the king sate downe to eate bread.Absconditus est ergo David in agro, et venerunt calendæ, et sedit rex ad comedendum panem. 25And when the king sat down upon his chair, (according to custom) which was beside the wall, Jonathan arose, and Abner sat by Saul’s side, and David’s place appeared empty.E quando il re si fu posto a sedere sulla sua sedia, la quale, secondo l'uso, era vicina al muro, Gionata si alzò, e Abner si assise accanto a Saul, e voto videsi il posto di Davidde.And when the king was sette vpon his chaire (according to the custome) which was beside the wal, Ionathas arose, and Abner sate at the side of Saul, and Dauids place appeared voide.Cumque sedisset rex super cathedram suam (secundum consuetudinem) quæ erat juxta parietem, surrexit Jonathas, et sedit Abner ex latere Saul: vacuusque apparuit locus David.
26And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.E Saul non disse nulla quel giorno: perocchè si pensò che fosse accaduto fosse a Davidde di non esser mondo, nè purificato.And Saul sayd nothing that day, for he thought it had chanced perhaps vnto him, that he was not cleane, nor purified.Et non est locutus Saul quidquam in die illa: cogitabat enim quod forte evenisset ei, ut non esset mundus, nec purificatus. 27And when the second day after the new moon was come, David’s place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?Ma venuto l'altro dì dopo le calende, videsi di nuovo il posto di Davidde rimaner voto. E Saul disse al suo figlio Gionata: Per qual motivo il figliuolo d'Isai non è venuto a mangiare nè jeri, né oggi?And when the second day was come after the calendes, againe Dauids place appeared emptie. And Saul said to Ionathas his sonne: Why came not the sonne of Isai neither yesterday, nor to day to eate?Cumque illuxisset dies secunda post calendas, rursus apparuit vacuus locus David. Dixitque Saul ad Jonathan filium suum: Cur non venit filius Isai nec heri nec hodie ad vescendum ? 28And Jonathan answered Saul: He asked leave of me earnestly to go to Bethlehem.E Gionata rispose a Saul: Mi ha pregato istantemente di lasciarlo andare a Bethlehem:Ionathas answered Saul: He desired me instantly, that he might goe into Bethlehem,Responditque Jonathas Sauli: Rogavit me obnixe ut iret in Bethlehem, 29And he said: Let me go, for there is a solemn sacrifice in the city, one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king’s table.E ha detto: Permettimi ch'io vada, mentre un sagrifizio solenne fassi nella città, uno de' miei fratelli mi ha invitato: or adunque se io ho trovato grazia negli occhi tuoi, andrò tosto, e rivedrò i miei fratelli. Per questo egli non è venuto alla mensa del re.and he said: Let me goe, because there is a solemne sacrifice in the citie, one of my brethren hath sent for me: now therefore if I haue found grace in thy sight, I wil goe quickly, and see my brethren. For this cause he came not to the kings table.et ait: Dimitte me, quoniam sacrificium solemne est in civitate, unus de fratribus meis accersivit me: nunc ergo si inveni gratiam in oculis tuis, vadam cito, et videbo fratres meos. Ob hanc causam non venit ad mensam regis. 30Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher of a man, do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?Ma Saul si adirò contro Gionata, e gli disse: Figliuolo di donna che va a caccia di uomini, non so io forse che tu vuoi bene al figliuolo d'Isai per tua confusione, e per confusione dell'indegna tua madre?But Saul being wrath against Ionathas, said to him: Thou sonne of a woman which of her owne accord rauisheth a man, am I ignorant that thou louest the sonne of Isai vnto thyne owne confusion, and to the confusion of thyne ignominious mother?Iratus autem Saul adversum Jonathan, dixit ei: Fili mulieris virum ultro rapientis, numquid ignoro quia diligis filium Isai in confusionem tuam, et in confusionem ignominiosæ matris tuæ ?
31For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of death.Imperocché sino a tanto che il figliuolo d'Isai avrà vita sopra la terra, tu non sarai sicuro detto stato tuo, nè del tuo regno. Per la qual cosa fin da questo punto spedisci gente a condurlo a me: perocché egli dee morire.For al the dayes, that the sonne of Isai shal liue vpon the earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and bring him to me: because he is the sonne of death.Omnibus enim diebus quibus filius Isai vixerit super terram, non stabilieris tu, neque regnum tuum. Itaque jam nunc mitte, et adduc eum ad me: quia filius mortis est. 32And Jonathan answering Saul, his father, said: Why shall he die? What hath he done?Ma Gionata rispose a Saul padre suo e disse: Perchè dovrà agli morire? che ha egli fatto?And Ionathas answering Saul his father, faid: Why shal he dye? what hath he done?Respondens autem Jonathas Sauli patri suo, ait: Quare morietur ? quid fecit ? 33And Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.E Saulle diè di piglio alla lancia per ferirlo. E riconobbe Gionata, come il padre suo era risoluto di uccider Davidde.And Saul caught a speare to strike him. And Ionathas vnderstood that it was determined of his father, that he would kil Dauid.Et arripuit Saul lanceam ut percuteret eum. Et intellexit Jonathas quod definitum esset a patre suo, ut interficeret David. 34So Jonathan rose from the table in great anger, and did not eat bread on the second day after the new moon. For he was grieved for David, because his father had put him to confusion.Gionata adunque si levò infuriato da mensa, e non gustò cibo il secondo dì delle calende. Perocché era afflitto per ragion di Davidde, e pel disonore fattogli dal suo padre.Ionathas therefore rose from the table in anger of furie, and did not eate bread the second day of the calendes. For he was stroken heauie vpon Dauid, because his father had confounded him.Surrexit ergo Jonathas a mensa in ira furoris, et non comedit in die calendarum secunda panem. Contristatus est enim super David, eo quod confudisset eum pater suus. 35And when the morning came, Jonathan went into the field according to the appointment with David, and a little boy with him.E alla punta del dì (seguente) andò Gionata alla campagna, secondo il concerto fatto con Davidde, ed era con lui un piccolo garzone.And when the morning appeared, Ionathas came into the field according to the appointment with Dauid, and a little boy with him.Cumque illuxisset mane, venit Jonathas in agrum juxta placitum David, et puer parvulus cum eo.
36And he said to his boy: Go, and fetch me the arrows which I shoot. And when the boy ran, he shot another arrow beyond the boy.Al quale egli disse: Va, e riportami le saette che io tiro. E mentre quegli andava di corsa, tirò egli un'altra saetta di là da lui.and said to his boy: Goe, and fetch me the arrowes, which I shoote. And when the boy had runne, he shotte an other arrowe beyond the boy.Et ait ad puerum suum: Vade, et affer mihi sagittas quas ego jacio. Cumque puer cucurrisset, jecit aliam sagittam trans puerum. 37The boy therefore came to the place of the arrow which Jonathan had shot: and Jonathan cried after the boy, and said: Behold the arrow is there further beyond thee.E il garzoncello essendo giunto al luogo della (prima) saetta tirata da Gionata, sclamò Gionata appresso a lui, e disse: Bada che la saetta è là più innanzi a te.The boy therefore came to the place of the arrowe, which Ionathas had shotte: and Ionathas cried behind the back of the boy, and said: Loe the arrowe is there further beyond thee.Venit itaque puer ad locum jaculi quod miserat Jonathas: et clamavit Jonathas post tergum pueri, et ait: Ecce ibi est sagitta porro ultra te. 38And Jonathan cried again after the boy, saying: Make haste speedily, stand not. And Jonathan’s boy gathered up the arrows, and brought them to his master:E di nuovo Gionata diede un grido dietro al garzoncello, e disse: Fa presto: non ti trattenere. E il garzone di Gionata raccolse le saette, e portolle al suo padrone.And Ionathas cried againe behind the back of the boy, saying: Make hast spedely, stand not. And Ionathas his boy gathered vp his arrowes, and brought them to his master:Clamavitque iterum Jonathas post tergum pueri, dicens: Festina velociter, ne steteris. Collegit autem puer Jonathæ sagittas, et attulit ad dominum suum: 39And he knew not at all what was doing: for only Jonathan and David knew the matter.Ed ei non sapeva nulla affatto di che si trattasse: perchè soli Gionata, e David lo sapevano.and he was altogether ignorant, what was done: for only Ionathas and Dauid knew the matter.et quid ageretur, penitus ignorabat, tantummodo enim Jonathas et David rem noverant. 40Jonathan therefore gave his arms to the boy, and said to him: Go, and carry them into the city.Indi Gionata diede al servo le sue armi, e gli disse: Va e portale alla città.Ionathas therefore gaue his armour• to the boy, and said to him: Goe, and cary them into the citie.Dedit ergo Jonathas arma sua puero, et dixit ei: Vade, et defer in civitatem. 41And when the boy was gone, David rose out of his place, which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, they wept together; but David more.E partito il servo, si levò Davidde dal suo posto, che era verso mezzodì, e si prostrò boccone per terra, facendo riverenza per tre volte: e baciandosi l'un l'altro pensiero insieme, ma più Davidde.And when the boy was gone, Dauid rose out of his place, which did bend to the South, and falling flatt on the ground, adored thrise: and kissing one another, they wept together, but Dauid more.Cumque abiisset puer, surrexit David de loco qui vergebat ad austrum, et cadens pronus in terram, adoravit tertio: et osculantes se alterutrum, fleverunt pariter, David autem amplius.
42And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever.Gionata adunque disse a Davidde: Va in pace: tutto quello che abbiam giurato nel nome del Signore noi due dicendo: il Signore sia (testimone) tra me e te, tra la mia stirpe, e la tua stirpe in eterno...Ionathas therefore said to Dauid: Goe in peace: what soeuer we haue sworne both of vs in the name of our Lord, saying: Our Lord be betwen me and thee, and betwen my seede and thy seede for euer.Dixit ergo Jonathas ad David: Vade in pace: quæcumque juravimus ambo in nomine Domini, dicentes: Dominus sit inter me et te, et inter semen meum et semen tuum usque in sempiternum. 43And David arose, and departed: and Jonathan went into the city.E David si mosse, e partì: e Gionata tornò in città.And Dauid arose, and departed: but Ionathas also entred into the Citie.Et surrexit David, et abiit: sed et Jonathas ingressus est civitatem.
20:1
Year of the World 2944, Year before Christ 1060.
20:2
Calmet
Be. The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. (Calmet)
Haydock
Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. (Haydock)
Menochius
But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, (Calmet) and on the information he had lately communicated to him, when he desired David to be slain. (Menochius)
Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, the year of the world 2973.
20:3
Haydock
As I may say, is not in Hebrew. Septuagint, "the space between me and thy father is filled up, unto death." We can never more have any union, nor dwell together in safety. (Haydock)
20:4
20:5
To-morrow is the new moon. The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. (Challoner) (Numbers 10:10.)
Haydock
Moon. Literally, "calends," a Greek word, intimating that the people were informed, or "called" together, on that occasion; as many nations follow the lunar system in the regulation of the year. (Haydock)
The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul's feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (ver. 19,) and partook of the loaves which had been changed on the sabbath day, 1 Kings 21:6., and Leviticus 24:8.
Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them was placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. (Curtius v.) Both customs frequently prevailed at the same time, Ecclesiasticus 9:12., and 31:12. Women probably always sat, as the Chaldean says Esther did, Esther 7:8. See Athen. 1:14. V. Max. 2:1.
Calmet
Day. The second of the month, after the sabbath was ended. (Calmet)
Du Hamel
Pezron thinks that both the last and first days of the month were festivals. (Du Hamel)
20:6
Menochius
Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. (Fast. ii.) Proxima cognati dixere Charistia cari Et venit ad socios turba propinqua Deos. (Menochius)
Saul might pretend that his throwing his spear at David, was an effect of his distemper; and as the latter had returned to his palace after the first attempt, he might judge that he would do the like now, though he had so lately sought his life. David probably retired to Bethlehem, and returned the third day, when he bid adieu to Jonathan and to the court of Saul for ever, (ver. 21.; Calmet) though he saw Jonathan once more at Ziph, 1 Kings 23:16.
20:7
Haydock
Height. Hebrew, "the evil is completed (or resolved upon) by him." (Haydock)
20:8
Calmet
Lord, the most durable and sacred, confirmed by the name of God. (Calmet)
Menochius
Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. (Menochius)
Haydock
But David only means strongly to assert his own innocence. (Haydock)
20:9
Calmet
Thee. Hebrew, "then, should I not tell thee?" (Calmet)
Septuagint, "and if it reach not thy cities, I will inform thee."
20:12
Haydock
After. Septuagint, "The Lord....has known that I will sift my father, as opportunity shall serve, thrice," or repeatedly. (Haydock)
20:13
Calmet
Father, at the beginning of his reign. Jonathan foresees that David will be his father's successor. (Calmet)
Menochius
Hence he commends himself and family to his protection. (Menochius)
20:14
Calmet
Die. Hebrew literally, "If I live, thou shalt not shew me, etc....and if I die, (15) thou shalt not," etc. It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. (Calmet)
Haydock
Protestants, "And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: (15) But also thou shalt not cut off thy kindness from my house for ever, no not when the Lord hath cut off," etc. (Haydock)
20:15
May he. It is a curse upon himself, if he should not be faithful to his promise.
Challoner
It. That is, revenge it upon David's enemies, and upon me, if I shall fail of my word given to him. (Challoner)
Calmet
The Hebrew and several Latin manuscripts stop at earth; and what follows, is not found in some Greek and Latin editions. (Calmet)
Menochius
Enemies. May God punish David's enemies, and me among the rest. (Menochius)
20:16
Enemies. This seems to be a second translation of the former sentence, with a small variation.
Haydock
Required may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David's reign. Septuagint omit this verse entirely, and translate the following, (17) "and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him." He had such an affection for David, that he extended his love to all his friends. Protestants, "so Jonathan made a covenant with....David, saying: Let the Lord even require it at," etc. (Haydock)
Calmet
He did so in due time, and the covenant between these two had its effect. (Calmet)
20:19
Calmet
Morrow. Hebrew, "and after three days (Haydock; or, on the third day) thou shalt," etc. Syriac and Arabic, "Thou wilt be called for at table, at the third hour." (Calmet)
Cajetan
Septuagint use the same word, trioseuseis, as in the following verse: "I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai," so here they may insinuate that David must "wait three days," (Haydock) or come on each of these days, that he may not slip an opportunity. (Cajetan)
Haydock
Work. Le Clerc translates, "in the day of the business." Protestants, "where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel." Alexandrian Septuagint, "by this affair." Vatican [Septuagint], "Ergab," a word which Grabe admits instead of ergon, in his edition. (Haydock)
Menochius
Other copies, with the Syriac and Arabic, have simply, "near this stone," which Junius styles speculam, as if it were a butt or landmark, (Calmet) or a stone to shew the road, (Lyranus) or mile-stone, (Tirinus) which latter supposition is not probable, as David desired to be concealed. (Menochius)
Haydock
He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. (Haydock)
Menochius
this precaution was necessary for the safety of both. (Menochius)
20:23
Haydock
Ever. Let us always inviolably adhere to our covenant. (Haydock)
20:24
Field, on the third day, having gone in the mean time to Bethlehem, ver. 6.
20:25
Calmet
Arose, out of respect. Septuagint, "he had the precedence over Jonathan" alone, as the latter sat "on the king's right hand, and Abner on the left," Arabic. (Calmet)
Menochius
David's place was after Abner. (Menochius)
20:26
Purified, having perhaps touched some dead body, etc., Leviticus 11:24.
20:27
Calmet
To-day, which was the sabbath. (Calmet)
Menochius
On the new moons people did not travel far. (Menochius)
20:29
Haydock
Sacrifice. Hebrew, "my family hath a sacrifice," etc., ver. 5. (Haydock)
20:30
Calmet
A man. Hebrew, "of an unjust revolt." Thou hast taken part against thy father. (Calmet)
Protestants, "son of the perverse rebellious woman." Septuagint, "of the fugitive, (Haydock) or of those girls who go in quest of men." We must not suppose that Jonathan's mother was really of this description. Saul, in rage, wishes to affront his son, (Calmet) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves.
Isai, as he styles him out of contempt, ver. 27.
Menochius
Mother. Hebrew, etc., "of thy mother's nakedness or shame." (Menochius)
Haydock
Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. (Haydock)
20:31
Challoner
The son of death. That is, one that deserveth death, and shall surely be put to death. (Challoner)
Haydock
So people are often styled sons of perdition, of hell, of light, etc., (Calmet) when they are worthy of such things. (Haydock)
Tacitus
All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magna fama, quam ex mala. (Tacitus, Agricola.)
20:34
Haydock
Great. Literally, in the anger of fury." (Haydock)
Calmet
Him, either David or Jonathan. (Calmet)
Haydock
Indeed the crime of rebellion had been imputed to both. (Haydock)
Jonathan was grieved on account of the affront and danger (Menochius) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness.
Calmet
Confusion. Septuagint, "because his father had completed his malice against him;" (Haydock) or, "had resolved to make an end of him." (Calmet)
20:36
Another. The Hebrew, etc., do not express this distinctly; (Calmet) but we find, ver. 38, "the lad gathered up the arrows."
20:40
Arms. Protestants, "artillery:" but the bow and arrow, etc., are meant. The boy was sent away under this pretext.
20:41
Haydock
Place. Protestants, "out of a place towards," etc. (Haydock)
Calmet
Chaldean, "from the side of the rock Asha;" (or Ezel, ver. 19,) though the name is written rather differently in Hebrew. But this was the place appointed. (Calmet)
Haydock
Septuagint, "from sleep,....and adored him,....and each bewailed his neighbour, to great perfection." (Haydock)
Menochius
More. Jonathan strove to comfort him, as he was leaving wife, friends, and all. (Menochius)
20:42
Salien
Stand. This is not expressed in the text, which is left imperfect, (Haydock) to denote the anguish of the parting friends, (Menochius) very beautifully. (Salien)
Tirinus
David did not exactly comply with this covenant, and his grandson lost half the kingdom, 2 Kings xix. (Tirinus)
20:5
To morrow is the new moon.... The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day: and expected the attendance of his family.
20:15
May he take away Jonathan, etc.... It is a curse upon himself, if he should not be faithful to his promise.—Ibid. Require it, etc.... That is, revenge it upon David’s enemies, and upon me, if I should fail of my word given to him.
20:31
The son of death.... That is, one that deserveth death, and shall surely be put to death.
20:4
St John Chrysostom † AD 407 Commentary on Galatians 5
… How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, “My soul longeth,” ( Ps. lxxxiv. 2 .) and, “Whatsoever thy soul desireth, I will even do it for thee,” (
20:5
St Irenaeus of Lyons † AD 202 Against Heresies 1.18.4
… And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field;
20:11
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.32
… It is faithful in counsel, joyful in times of prosperity, and in times of sorrow sad. So it happens that any one trusts himself to the counsels of a man of good-will rather than to those of a wise one, as David did. For he, though he was the more farseeing, agreed to the counsels of Jonathan, who was the younger.
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.8
… For the daughter of Saul would not have been able to rescue her husband out of Saul’s hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife.
20:23
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 6
… For once when a festival was at hand, and Saul, having devised some treachery against him, and contrived a cruel plot, did not see him arrive—“where,” said he, “is the son of Jesse?”
20:27
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.21
124. For that commendable friendship which maintains virtue is to be preferred most certainly to wealth, or honours, or power. It is not wont to be preferred to virtue indeed, but to follow after it. So it was with Jonathan,
20:30
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Thus also Jonathan loved David; and hearing his father say, (
20:34
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… Nay, parents put him even before their own children, and children loved him more than their parents. Wherefore Saul was very angry and strove to strike Jonathan his son with a spear because he thought that David’s friendship held a higher place in his esteem than either filial piety or a father’s authority.
20:42
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.16
… and that which the Latin copies have, between Me and you, or between Me and every living soul, and whatever suchlike expressions there are used, is found in the Greek to be, in the middle of Me and you, which is ‡νὰ μ™σον . David also and Jonathan establish a sign between them,
20:3
BY ONE DEGREE ONLY I AND DEATH ARE DIVIDED, that is to say, I am near to death, death prepared by your father presses upon me; there is lacking only the occasion for bringing about my death, which he seeks, and when it is given he will certainly kill me. Thus death presses upon the sick and the aged, so that they seem to be distant from it by one degree or step only. Thus those sailing on the sea are distant from death by one palm's breadth only, and as the poet says, "by four fingers": for the rim of the ship projects above the sea by only a palm's breadth, which if the surging sea should overtop, it will submerge it with its crew. Thus any man is distant from death by one degree: for if he should be seized by fever or plague, he will die; indeed, a single drop of water or of phlegm flowing down into his throat at night will suffocate him, as we have seen happen to many. And such is this life, so frail, so uncertain, so brief, which mortals pursue, and as if it were always to endure they labor, so that they acquire for it riches, honors, and delights without end. O how small are the bounds of mortals, O how small are the minds of mortals! "O ye sons of men, why do you love vanity, and seek after lying?" Why do you not despise the present life, so deceptive, and desire the future life, blessed and eternal?
20:5
BEHOLD THE CALENDS ARE TOMORROW, AND I AM WONT TO SIT BESIDE THE KING TO EAT: LET ME GO THEREFORE, THAT I MAY HIDE MYSELF IN THE FIELD UNTIL THE EVENING OF THE THIRD DAY. — The "Calends" was the first day of the month, which among the Hebrews was not strictly a feast day, but nevertheless was celebrated with sacrifices: and it was called in Hebrew חדש Chodes, that is, the renewal of the moon and month, in Greek νουμηνία, in Latin novilunium; for the Hebrews had lunar months, and therefore the novilunium, or the first day of the new moon and lunation, was the first day of the month, as I have said in Numbers XXVIII, 11, where I gave the reasons for this: wherefore on that day they performed a sacrifice, and from it held a banquet with friends. For this reason David, as the king's son-in-law, was accustomed to recline at Saul's table on that day: but because he had found him so hostile to him, he did not dare to approach him, lest he be struck by his spear again. He therefore says to Jonathan that he should explore his father's disposition toward him, while he himself, changing his appearance, would hide in a nearby field, so that he might await Jonathan's answer until the third day; so that if on the first day of the Calends Jonathan does not have an opportunity to deal with his father about David, he might seize it on the second, and on the third day make it known to him, so that if he sees his father appeased and his hatred laid aside, he might approach his table; but if not, he might consult his safety by flight. The Chaldean says it was the calends of the second month, namely April, and the day of the intercalation, on which therefore the Passover was celebrated; so that David, thus sought by Saul for death on that day, was a type of Christ at the Passover sought by the Jews for slaughter, but rising gloriously from death on the third day. So also the Romans had celebrated calends of their months. "For the Calends," says Macrobius, book I of the Saturnalia, chapter XVI, at the end, "are so called because on them the Pontiff, having called, that is summoned, the people to the Capitol, announced how many days remained from the Calends to the Nones, and he proclaimed quintans, namely, by speaking the word καλῶ five times, and weeks, by repeating it seven times." The Greeks also celebrated the feasts of νουμηνία, as Turnebus testifies, book III, chapter IV.
20:8
BECAUSE THOU HAST MADE A COVENANT OF THE LORD WITH ME THY SERVANT. — He calls "covenant of the Lord" a covenant made before the Lord, and entered into with the name of the Lord interposed in the oath of the covenant. Likewise, sanctioned with respect, veneration and love toward God. David says this in order to pierce more sharply the soul of Jonathan to keep the covenant, and according to it to render him aid with his father; as if he were to fulfill not only to himself, but also to God as it were a promise. BUT IF THERE BE ANY INIQUITY IN ME, DO THOU KILL ME, AND BRING ME NOT IN TO THY FATHER, — lest he, burning with his inveterate hatred against me, rage upon me, nor cruelly torture me, that is to say, I would rather die by a friendly hand than by an enemy's. Thus Phaedra says to her Hippolytus in Seneca: "I greatly desire to die in the hands of a lover." Similarly David says here: If I cannot escape death; if I must die; I prefer to fall by thy friendly hand in a friendly manner, than to be torn apart by the hostile and cruel vengeance of an enemy. David knew that Jonathan, being a friend, would by no means do this: but he uses this phrase for pathos, so that he might torture the heart of Jonathan, and compel him to pursue his cause with his father seriously and effectively. Thus Abulensis. For thus lovers are accustomed to sharpen the love of lovers by stimulating it. Similarly the Japanese cut down their own kinsmen or friends condemned to death by the king with their own hand, lest this be done by an enemy or executioner: for they themselves consider this infamous and shameful.
20:9
THAT THE MALICE OF MY FATHER IS COMPLETED AGAINST THEE, — so that he has fully and plainly decreed to pursue thee unto death and to kill thee.
20:12
O LORD GOD OF ISRAEL, — understand, chastise and avenge me, if I have broken faith given to my David. For Jonathan, from the heat of love, speaks in a disturbed, interrupted and broken manner, as lovers are accustomed to do. For he invokes God, nor does he complete the sense, but by a change of person, he turns his mind and mouth from God to David so beloved by him, saying: AND NOT IMMEDIATELY WRETCHED TO THEE (O my David! Then he completes the sense, saying): MAY THE LORD DO THIS TO JONATHAN, AND MAY HE ADD THIS, — that is to say, May he afflict me with these and these punishments, and add more and heap punishments upon punishments.
20:13
I WILL REVEAL THINE EAR, — that is to say, Secretly, but certainly I will impart and indicate to thee as if in thine ear. AND MAY THE LORD BE WITH THEE, AS HE HATH BEEN WITH MY FATHER, — so that as He raised him from humble and base estate to the kingdom, and heaped him with so many victories; so may He do also for thee. For tacitly Jonathan here prophesies the kingdom to David. Hear St. Jerome here in the Tradition: "May the Lord be with thee, as He hath been with my father, that is, may He make thy kingdom sublime, as He made my father's kingdom sublime. And if I live, thou shalt do to me the mercy of the Lord; so that I may be second in thy kingdom; and if I die, thou shalt not take away thy mercy from my house forever." So also Angelomus, Lyra, Abulensis and Vatablus, and this is evident from the fact that Jonathan says to David, cap. XXIII, vers. 17: "And thou shalt reign over Israel, and I shall be second to thee, and my father Saul knoweth this."
20:14
AND IF I LIVE, THOU SHALT DO TO ME THE MERCY OF THE LORD, — that is to say, before the Lord, and promised to me by thee in the covenant with the name of the Lord interposed, cap. XVIII, vers. 3; for thus he called it "covenant of the Lord," vers. 8. Others, of the Lord, that is, pleasing and acceptable to the Lord, says Pagninus. Or rather of the Lord, that is, great and signal, such as the Lord is accustomed to show to His faithful and friends: for those things which are of the Lord are great. Thus are called "Cedars of God" and "mountains of God," that is, great and lofty. Thus Vatablus, Sanchez and others. Furthermore the Hebrew here is involved and obscure, and is variously rendered by various ones: but thou wouldst best translate it thus, so that thou readest ולא velo, that is, and not, which is repeated three times, not assertively, but interrogatively, in this manner: And not, that is, and shall not, when I am still, living, shall not, I say, thou do with me the mercy of the Lord? And shall not, if I die, thou cut off mercy from my house? that is to say, Thou shalt certainly do so, and thou shalt not cut it off, as our Interpreter clearly renders it. Thus the Septuagint appears to interpret, which for ולא and not, renders, and if, that is, shall not? But if thou preferest to read assertively, after ולא and not, understanding only; thus translate word for word with Pagninus and Vatablus: And not only while I yet live shalt thou do with me the mercy of the Lord, and I shall not die; but also thou shalt not cut off thy mercy from my house unto the age, nor (then indeed) when the Lord shall have cut off the enemies of David; which sense in the matter is the same as the former; and both clearly renders the Vulgate Interpreter.
20:15
LET THE LORD TAKE JONATHAN FROM HIS HOUSE. — These words are not in the Hebrew, but in the Septuagint and Latin Vulgate. The sense is, that is to say, If I Jonathan shall be unfaithful to thee, O David, and a covenant-breaker, I pray that God punish me, and take away and subvert my family and posterity, and that God require, judge, avenge and vindicate the enemies of David, and consequently me and mine, if I show myself his enemy against the covenant entered into with him. Thus Abulensis. For Jonathan swears with an execratory oath that he will keep faith given to David.
20:16
AND THE LORD REQUIRED OF THE HAND OF THE ENEMIES OF DAVID. — Here the Author of the book interrupts the sequence of history and covenant, in order to signify that it happened in reality afterwards, just as Jonathan had imprecated: namely that God "required," that is, exacted vengeance from Saul and the other enemies of David, who had unjustly persecuted and afflicted him. Thus Angelomus, who also brings forth another sense, namely this: "God required," that is, exacted an account from those who were unwilling to enter into a covenant with David, as Jonathan had entered: inasmuch as they saw the Lord standing and fighting with David. Furthermore the Septuagint, the Chaldean, Vatablus, from the Hebrew thus aptly translate, and let the Lord require of the hand of the enemies of David: and thus they expound it, so that these words are as it were the matter of the covenant, which Jonathan made with David, as if to say: Jonathan made a covenant with the house of David, saying: let him require, that is, let the Lord chastise and avenge the enemies of David, who vex and persecute him unjustly, and consequently let him also chastise and punish me and mine, if I break faith, and become to him from a friend an enemy.
20:19
THY SEAT SHALL BE REQUIRED, — that is, the place of thy seat at the table, as if to say: Saul will ask why the place of thy seat is empty, that is, why thou art absent from the table beyond the custom. For David was accustomed often, especially on feast days or celebrated days, such as the Calends, as it were the king's son-in-law to sit at his table in the third place, as the Septuagint and Josephus say. For at the table Saul sat first, second at the right sat Jonathan his son, third David the son-in-law: but Abner the uncle of Saul and the commander of the army sat second at the left opposite to Jonathan. UNTIL THE DAY AFTER TO-MORROW, — for on the first day of the Calends Saul made a solemn feast from the peace-offerings which he himself had sacrificed to God: but on the second day he consumed the remains according to the law, Levit. VII. Wherefore until the third day the place of David at the table of Saul was to be empty, and Saul was to ask the reason for David's absence from Jonathan. THOU SHALT GO DOWN THEREFORE QUICKLY, AND SHALT COME TO THE PLACE WHERE THOU MUST BE HID IN THE DAY WHEN IT IS LAWFUL TO WORK, — as if to say: On the first day after the Calends thou shalt come to Ezel, that thou mayest hide there; for on the very day of the Calends it is not lawful to "work," and consequently to depart and make a great journey. For although the Calends or Neomenia was not properly a feast appointed by law, so that on that day work and departure were forbidden; yet the people from devotion by custom observed the Neomenia as a feast, and on that day ceased from work, and devoted themselves to sacrifices and feasts. Thus Abulensis, who cites St. Augustine saying: "It would be better for Jewish women if they spun on the Neomenias, than to dance immodestly on these days." Perhaps also Jonathan does not speak of the Calends, but of the Sabbath, which then occurred, on which it was not lawful to work. AND THOU SHALT SIT BESIDE THE STONE WHICH IS CALLED EZEL. — In Hebrew Haezel, that is, thou shalt sit beside a certain stone which is called Ezel, that is, itinerary, says Pagninus, because it shows to travellers at a crossroads the exit of each way, such as was the stone of Mercury: for he was the god and guide of ways. Thus Lyra and Vatablus. Or it was called itinerary, because it showed to wayfarers the miles and the distance of places. For thus afterwards the Romans, imitators of all polity, set up milestone stones on the more celebrated roads. Whence those phrases: "First from the city at the stone, second or third from the city at the stone;" that is, first, second or third from the city at the milestone: these stones still exist in Rome in some places. And such appears to have been this stone Ezel. Hear Adrichomius: The stone Ezel is said to be from travellers or from walking; it is distant from Jerusalem 150 stadia, and from the Jordan sixty stadia, according to the testimony of Josephus, lib. V Antiq. cap. IV. The same stone or place is called by the Septuagint Ergab: I shall give the reason in verse 41.
20:20
AND I WILL SHOOT ARROWS AS IT WERE EXERCISING MYSELF AT A MARK, — so that I may hit the target with an arrow. Thus the Septuagint, the Chaldean, Aquila, Symmachus, Theodotion and others.
20:22
THE LORD HATH SENT THEE AWAY, — that is, set thee free; God hath delivered thee from the hand of Saul, and made it so that, when his hatred toward thee was known through me, thou mightest go away free and depart.
20:23
AS FOR THE WORD WHICH THOU AND I HAVE SPOKEN, THE LORD BE BETWEEN ME AND THEE, — a witness namely, as if to say: We two alone make this covenant; wherefore no one is its witness except God, who alone suffices for all, that he may keep us mindful of this covenant made before him, and may compel us to observe it exactly.
20:25
AND WHEN THE KING SAT DOWN UPON HIS SEAT. — Hence it appears that Saul sat at the table, not reclined: wherefore the custom of reclining among the Hebrews appears to have been introduced later. AND JONATHAN AROSE, — that is, he rose up in honor of Abner coming, says Vatablus. Moreover the Chaldean translates, Jonathan stood; the Septuagint, Jonathan went before him; because the chair of Saul was attached to the wall, hence Jonathan had to pass first to his place, before Saul by his sitting would block the place for him to pass through. Or "Jonathan arose," namely that he might go to his place at the table, and occupy it by sitting.
20:26
NOR PURIFIED. — Hence it appears that this banquet of King Saul arranged on the Calends was prepared from peace offerings, that is, victims offered to God for the peace, prosperity and happiness of the whole month; so that God would make this month fortunate and salutary for him and his kingdom. For the unclean could eat common foods and recline at the royal table: for they were not excluded from human fellowship, but from sacred things, namely from entering the temple. Saul therefore thought that David had contracted legal uncleanness from the slaughter of some Philistine or some similar matter, and had not yet purified himself from it, and for this reason was absent from the king's table, at which meats offered to God were placed, which the unclean could not eat.
20:27
WHY HAS NOT THE SON OF ISAI COME? — Behold here the gall of Saul shows itself: for he does not call David by his name, but contemptuously calls him the son of Isai, a man of low birth.
20:28
HE BESOUGHT ME EARNESTLY THAT I WOULD GO TO BETHLEHEM. — Jonathan lies, but officiously, thinking it permissible for him to do so in order to excuse David his friend.
20:30
SON OF A WOMAN WHO EAGERLY SEIZES MEN, — that is, son of a harlot: for she courts men and entices them to wickedness. Thus also the Septuagint: Son, they say, of maidens coming willingly; whence they appear to have read נערות naaroth, that is, of maidens by ת: now they read by נעות naavath. Whence when Pagnino translates, Son of perverse rebellion; for this is what naavath signifies, for which Our [translation] with the Septuagint and others reads with different pointing moredoth, that is, descending to men, and thrusting themselves upon them willingly: for כי iarad indeed signifies to descend. Or Our [translation] reads mardot, that is, ruling, which indeed rule over men by their allurements and form, from the root rada, that is, to rule. The sense therefore is as if Saul said: It seems to me, O Jonathan, that you are not my son, but the son of an adulterous mother, because you do not obey me nor favor me, but love David more than me, as if he or some kinsman of his were your father, not I, and as if your mother had not conceived and borne you from me, but from David; and therefore has instilled in you love not for me, but for David. Whence follows: TO THE CONFUSION OF YOUR MOTHER, — as if to say, By this very fact that you love David so greatly, you confound yourself and your mother; for you show that she conceived you not from me, but from some friend of David.
20:31
FILIUS MORTIS EST,—that is, he is guilty of death, he is worthy of death, and therefore is destined by me for death. Allegorically Angelomus: "David, he says, hidden in the field, is Christ concealed. In the world, says John, he was, and the world knew him not. Beside the stone he sat, because he was written in the tables of the law. Saul, hating him and sitting among the feasts, judged him a son of death: and the Jewish people, assembled in the feasts of the Passover, was treating of the death of Christ."
20:41
CONCERNING THE PLACE (of the stone Ezel) WHICH WAS TOWARD THE SOUTH. — In Hebrew minnegab, that is toward the South, or the South. Moreover the Septuagint retained the name negab as if it were a proper noun, but it was corrupted by copyists, so that for negab, Ergab or Argab or Argaph or Annegab is read. Hear St. Jerome in the Places of the Hebrews: "Ergab, to which place Jonathan the son of Saul directed a javelin, exercising himself with military darts. For which Aquila and Symmachus interpreted it as stone, although Symmachus in another place for this said περίμετρον, that is the circumference." Moreover St. Jerome calls a javelin a missile or dart, made after the likeness of a javelin, just as Virgil, book VII of the Aeneid, saying: "And they fight with the smooth point of the spear and the Sabellian javelin." AND HE BOWED DOWN TO THE EARTH AND ADORED THE THIRD TIME, — that is, he prostrated himself to the earth a third time, and thus he showed reverence to Jonathan.
20:42
WHATSOEVER WE HAVE SWORN, IN THE NAME OF THE LORD, — namely that they be ratified and firm; or that we be always mindful of them. It is an ellipsis and reticence wonderfully suited to those who grieve: for these men from grief pass over much in silence; for grief closes their mouth and throat, so that they break off their words, and diminish or cut short their sentence. Such is that saying of Christ weeping over the destruction of Jerusalem: "If thou also hadst known," Luke cap. XIX, vers. 42.
Machine translation from the Latin, not reviewed.
20:5
… Jud., III, 10, 1). There was no abstention from work, but the day was felt to be festive (merriment, Hos. 2:13; banquets, 1 Sam. 20:5, 24; devotional gatherings, Is. 1:13). It lasted, at first, two days (1 Sam. 20:27-34), the last of the preceding month and the first of the following month; the phrase tricesimo sabbata …
20:6
… committed upon her (Judg. 19); but the renown of B. in ancient Israel comes from its having been the homeland of the stock of David (Ruth 4, 17-22), who was anointed king there by Samuel (1 Sam. 16, 13), for which it is also called the city of David (1 Sam. 20, 6; Lk. 2, 4, 11). In the continuous guerrilla warfare between David and the Philistines, the latter came to take possession of B., which at that time appears organized for defense …
20:10
… "destroyer" (Nah. 2, 1), taking on a concrete sense, as a noun or adjective. B. expresses moral evil, and is applied to everything (things, thoughts, actions) that tends toward it or proceeds from it (Deut. 15, 9; Ps. 40, 9; 100, 3; Nah. 1, 11; I Sam. 20, 10 Septuagint; perhaps II Sam. 22, 5 [Vulgate Belial] and Ps. 17[18], 5 Vulgate: torrentes iniquitatis, where many see in b. the šē'ōl. …
20:16
… 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).
20:20
… In the biblical prophetic books and in the Apocalypse there are many symbolic visions, symbolic actions, symbolic numbers, etc. Symbolic actions are also found in several historical books, e.g., those performed by Samuel (1 Sam. 11, 5-7), by Jonathan (ibid. 20, 20-22), by the prophet Ahijah of Shiloh (who, by dividing his cloak into twelve parts, symbolized the division of Solomon's Kingdom: 1 Kings 11, 29-39), by a son of the prophets (ibid. 20, …
20:25
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).
20:27
Jesse (HEB. ISHAJ; VULG. JESSE)
Although he was one of the "elders" of Bethlehem (I Sam. 16, 4-5) and of a family that was not obscure - his grandfather Boaz had been famous for warlike valor (Ruth 2, 1) - I. was at bottom "just anyone," and Saul will gladly vent his contempt for David by calling him "the son of I." (I Sam. 20, 27, 30 f.; 22, 7 f.; cf. 25, 10; II Sam. 20, 1; I Kings 12, 16). Yet this designation, after Isaiah will have used it in a splendid messianic prophecy ("a shoot shall spring from …
… Jud., III, 10, 1). There was no abstention from work, but the day was felt to be festive (merriment, Hos. 2:13; banquets, 1 Sam. 20:5, 24; devotional gatherings, Is. 1:13). It lasted, at first, two days (1 Sam. 20:27-34), the last of the preceding month and the first of the following month; the phrase tricesimo sabbata of Horace (Sat., I, 9, 60) refers precisely to the new moon. …
20:30
… way," hence "to indicate" (Gen. 46, 28) or "to direct" (Judg. 13, 8). The explanation of J. Wellhausen, followed by W. Nowack and I. Benzinger, that t. derives from the specific meaning of jârah and hôrah "to cast" lots (Josh. 18, 6; arrows: I Sam. 20, 30, 36), a usage akin to consultation with the ephod or the 'ûrîm tummîm, whereby t. would originally denote the "directive" obtained by the priest through the casting of the sacred …
20:31
… Sam. 22, 5 (Ps. 17, 5). In the Old Testament the abstract meaning prevails, especially in expressions in which it is a genitive of qualification or destination: "son of b." (cf. "son of iniquity": II Sam. 3, 34; 7, 10; Ps. 88, 23; "son of death": I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (Heb. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, and "man of b." ('īl b. …
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.