Saul seeketh David in the wilderness of Engaddi: he goeth into a cave where David hath him in his power.
Saul chancing to come into a caue, Dauid being hid with others in the same place, only cutteth the skirt of his cloke, 5. which after shewing, Saul acknowledgeth his fault, and ceaseth for a time to persecute him.
1Then David went up from thence, and dwelt in strong holds of Engaddi.David pertanto si partì di là, e abitò ne' luoghi più sicuri di Engaddi.DAVID therefore went vp from thence, and dwelt in the safest places of Engaddi.Ascendit ergo David inde: et habitavit in locis tutissimis Engaddi. 2And when Saul was returned from following the Philistines, they told him, saying: Behold, David is in the desert of Engaddi.E Saul tornato indietro dopo aver repressi i Filistei, ebbe avviso, e fugli detto: Sappi che David è nel deserto di Engaddi.And when Saul was returned, after he pursued the Philistians, they told him, saying Behold, Dauid is in the desert Engaddi.Cumque reversus esset Saul, postquam persecutus est Philisthæos, nuntiaverunt ei, dicentes: Ecce David in deserto est Engaddi. 3Saul, therefore, took three thousand chosen men out of all Israel, and went out to seek after David and his men, even upon the most craggy rocks, which are accessible only to wild goats.Saul adunque presi seco tre mila uomini scelti da tutto Israele, andò in traccia di David e della sua gente anche per dirupi scoscesi impraticabili a tutti fuorché alle capre selvatiche.Saul therefore taking vnto him three thousand chosen men of al Israel, went forth to search out Dauid, and his men, yea ouer the steepe broken rockes, which are accessible only to wilde goates.Assumens ergo Saul tria millia electorum virorum ex omni Israël, perrexit ad investigandum David et viros ejus, etiam super abruptissimas petras, quæ solis ibicibus perviæ sunt. 4And he came to the sheepcotes which were in his way. And there was a cave, into which Saul went, to ease nature: now David and his men lay hid in the inner part of the cave.E giunto a de' parchi di pecore che incontrò nel cammino, dove era una spelonca, vi entrò Saul per bisogno corporale: e David, e la sua gente erano ascosi nella parte più interna della spelonca.And he came to the shepcotes, which fel in his way as he went and there was a caue, which Saul entred into, to doe his casement: moreouer Dauid and his men lay hid in the inner part of the caue.Et venit ad caulas ovium, quæ se offerebant vianti: eratque ibi spelunca, quam ingressus est Saul ut purgaret ventrem: porro David et viri ejus in interiore parte speluncæ latebant. 5And the servants of David said to him: Behold the day, of which the Lord said to thee: I will deliver thy enemy unto thee, that thou mayst do to him as it shall seem good in thy eyes. Then David arose, and secretly cut off the hem of Saul’s robe.E i servi di David gli dissero: Ecco il giorno, del quale il Signore disse a te: Io ti darò nelle mani il tuo nemico, perchè tu facci a lui quel che a te piacerà. Allora David si mosse, e senza far rumore tagliò l'estremità della clamide di Saul.And the seruantes of Dauid sayd to him: Behold the day, whereof our Lord sayd to thee: I wil deliuer thee thyne enemie, that thou mayest doe to him as it shal seeme good in thyne eies. Dauid therefore arose, and cut of the hemme of Saules cloke softly.Et dixerunt servi David ad eum: Ecce dies de qua locutus est Dominus ad te: Ego tradam tibi inimicum tuum, ut facias ei sicut placuerit in oculis tuis. Surrexit ergo David, et præcidit oram chlamydis Saul silenter.
6After which David’s heart struck him, because he had cut off the hem of Saul’s robe.E dopo di ciò Davidde ebbe rimorso in cuor suo di aver tagliata l'estremità della veste di Saul.After this Dauids hart stroke him, for that he had cut of the hemme of Saules cloke.Post hæc percussit cor suum David, eo quod abscidisset oram chlamydis Saul. 7And he said to his men: The Lord be merciful unto me, that I may do no such thing to my master, the Lord’s anointed, as to lay my hand upon him, because he is the Lord’s anointed.E disse alla sua gente: Il Signore non permetta che io faccia tal cosa al Signore mio, al cristo del Signore, che stenda la mia mano contro di lui, perchè egli è il cristo del Signore.And he sayd to his men: Our Lord be merciful vnto me, that I doe not this thing to my Maister the annointed of our Lord, that I should lay my hand vpon him, because he is the annointed of our Lord.Dixitque ad viros suos: Propitius sit mihi Dominus, ne faciam hanc rem domino meo, christo Domini, ut mittam manum meam in eum: quia christus Domini est. 8And David stopped his men with his words, and suffered them not to rise against Saul: but Saul, rising up out of the cave, went on his way.E David attutì colle sue parole la sua gente: e non permise che si movessero contro di Saul. Ma Saul uscito dalla spelonca andava al suo viaggio.And Dauid perswaded his men with wordes, and permitted them not to rise against Saul: moreouer Saul rising out of the caue, went on his iourney begunne.Et confregit David viros suos sermonibus, et non permisit eos ut consurgerent in Saul: porro Saul exsurgens de spelunca, pergebat cœpto itinere. 9And David also rose up after him: and going out of the cave, cried after Saul, saying: My lord the king. And Saul looked behind him: and David bowing himself down to the ground, worshipped,E David si mosse dietro a lui, e uscito fuor della spelonca gridò dietro a Saul, e disse: Signor mio re. E Saul si volse indietro: e David inchinandosi fino a terra lo adorò:And Dauid rose vp after him: and going out of the caue, cried behind Sauls backe, saying: My Lord King. And Saul looked backe behind him: and Dauid bowing him selfe flat toward the ground adored,Surrexit autem et David post eum: et egressus de spelunca, clamavit post tergum Saul, dicens: Domine mi rex. Et respexit Saul post se: et inclinans se David pronus in terram adoravit, 10And said to Saul: Why dost thou hear the words of men that say: David seeketh thy hurt?E disse a Saul: Perchè dai tu retta alle parole di coloro che dicono: Davidde cerca di farti del male?and sayd to Saul: Why doest thou heare the wordes of men that say: Dauid seeketh euil against thee?dixitque ad Saul: Quare audis verba hominum loquentium: David quærit malum adversum te ?
11Behold this day thy eyes have seen, that the Lord hath delivered thee into my hand, in the cave, and I had a thought to kill thee, but my eye hath spared thee. For I said: I will not put out my hand against my lord, because he is the Lord’s anointed.Ecco che oggi hai veduto cogli occhi tuoi, come il Signore ti avea dato nelle mie mani in quella caverna: e io ebbi il pensiero di ucciderti, ma ti ho risparmiato: perocché ho detto: Non istenderò la mia mano contro il signor mio, perchè egli è il cristo del Signore.Loe this day thyne eies haue seene, that our Lord deliuered thee in my hand, in the caue, and I had a cogitation to kil thee, but myn eie hath spared thee. For I sayd: I wil not extend myn hand vpon my lord, because he is the annointed of our Lord.Ecce hodie viderunt oculi tui quod tradiderit te Dominus in manu mea in spelunca: et cogitavi ut occiderem te, sed pepercit tibi oculus meus: dixi enim: Non extendam manum meam in dominum meum, quia christus Domini est. 12Moreover, see and know, O my father, the hem of thy robe in my hand, that when I cut off the hem of thy robe, I would not put out my hand against thee. Reflect, and see, that there is no evil in my hand, nor iniquity, neither have I sinned against thee: but thou liest in wait for my life, to take it away.Anzi osserva, padre mio, e mira un pezzo della tua clamide nella mia mano, e come tagliando l'estremità della tua clamide, non ho voluto stendere la mia mano contro di te: osserva, e intendi, come le mani mie sono monde dal male e dalla iniquità, e non ho peccato contro di te: ma tu mi tendi insidie per tormi la vita.But rather see and knowe, o my father, the hemme of thy cloke in my hand, that when I did cut of the hemme of thy cloke, I would not extend my hand vpon thee. Marke, and see, that there is no euil in my hand, nor iniquitie, neither haue I sinned against thee: but thou lyest in waite for my life, to take it away.Quin potius pater mi, vide, et cognosce oram chlamydis tuæ in manu mea: quoniam cum præscinderem summitatem chlamydis tuæ, nolui extendere manum meam in te: animadverte, et vide, quoniam non est in manu mea malum, neque iniquitas, neque peccavi in te: tu autem insidiaris animæ meæ ut auferas eam. 13The Lord judge between me and thee and the Lord revenge me of thee: but my hand shall not be upon thee.Sia giudice il Signore tra me, e te, e il Signore mi faccia giustizia riguardo a te: ma non si stenda la mano mia contro di te.Our Lord iudge betwen me and thee, and our Lord reuenge me of thee, but be not my hand vpon thee.Judicet Dominus inter me et te, et ulciscatur me Dominus ex te: manus autem mea non sit in te. 14As also it is said in the old proverb: From the wicked shall wickedness come forth: therefore my hand shall not be upon thee. After whom dost thou come out, O king of Israel?Come per antico proverbio si dice: Dagli empii verrà l'empietà: la mano mia adunque non si stenda contro di te.As also it is sayd in the old prouerbe: FROM the impiovs shal impietie procede: be not therefore my hand vpon thee: Whom doest thou persecute O King of Israel?Sicut et in proverbio antiquo dicitur: Ab impiis egredietur impietas: manus ergo mea non sit in te.
15After whom dost thou pursue? After a dead dog, after a flea.Chi è colui, cui tu perseguiti, o re d'Israele? chi perseguiti tu? tu perseguiti un cane morto, e una pulce.Whom doest thou persecute? thou persecutest a dead dog, and a flea.Quem persequeris, rex Israël ? quem persequeris ? canem mortuum persequeris, et pulicem unum. 16Be the Lord judge, and judge between me and thee, and see, and judge my cause, and deliver me out of thy hand.Giudice sia il Signore, e pronunzi tra me, e te: e disamini, e giudichi la mia causa, e mi liberi dalle tue mani.Our Lord be iudge, & iudge betwen me and thee, and he see, and iudge my cause, and deliuer me out of thy hand.Sit Dominus judex, et judicet inter me et te: et videat, et judicet causam meam, et eruat me de manu tua. 17And when David had made an end of speaking these words to Saul, Saul said: Is this thy voice, my son David? And Saul lifted up his voice, and wept:E finito che ebbe Davidde di parlare a Saul in tal guisa, disse Saul: È ella questa la tua voce, figliuol mio Davidde? E Saul gettò un grido, e pianse.And when Dauid had fully ended speaking such wordes to Saul, Saul sayd: Is this thy voice my sonne Dauid? and Saul lifted vp his voice, and wept:Cum autem complesset David loquens sermones hujuscemodi ad Saul, dixit Saul: Numquid vox hæc tua est, fili mi David ? Et levavit Saul vocem suam, et flevit: 18And he said to David: Thou art more just than I: for thou hast done good to me, and I have rewarded thee with evil.E disse a David: Tu se' più giusto di me, perocché tu mi hai fatto del bene, e io ti ho renduto del male.and sayd to Dauid: Thou art iuster then I: for thou hast donne me good turnes, and I haue rendred thee euil.dixitque ad David: Justior tu es quam ego: tu enim tribuisti mihi bona, ego autem reddidi tibi mala. 19And thou hast shewed this day what good things thou hast done to me: how the Lord delivered me into thy hand, and thou hast not killed me.E tu mi hai oggi fatto vedere qual bene mi hai fatto: mentre avendomi dato il Signore nelle tue mani, tu pur non mi hai ucciso.And thou hast shewed this day what good thinges thou hast done to me: how our Lord deliuered me into thy hande and thou hast not killed me.Et tu indicasti hodie quæ feceris mihi bona: quomodo tradiderit me Dominus in manum tuam, et non occideris me. 20For who when he hath found his enemy, will let him go well away? But the Lord reward thee for this good turn, for what thou hast done to me this day.Imperocché chi mai avendo in potere il suo nemico, lo lascerà andarsene in pace? Ma renda a te contraccambio il Signore per quello che tu hai fatto oggi per me.For who when he hath found his enemie, wil let him goe in a good way? But our Lord render thee this good turne, for that which thou hast wrought toward me this day.Quis enim cum invenerit inimicum suum, dimittet eum in via bona ? sed Dominus reddat tibi vicissitudinem hanc pro eo quod hodie operatus es in me.
21And now as I know that thou shalt surely be king, and have the kingdom of Israel in thy hand:E adesso siccome io so che certissimamente tu regnerai, e sarai padrone del regno d'Israele;And now because I knowe that thou most certeinly shalt reigne, and haue the kingdome of Israel in thy hand:Et nunc quia scio quod certissime regnaturus sis, et habiturus in manu tua regnum Israël: 22Swear to me by the Lord, that thou wilt not destroy my seed after me, nor take away my name from the house of my father.Giurami pel Signore, di non estinguere la mia stirpe dopo di me, e di non cancellare il mio nome dalla casa del padre mio.sweare to me in our Lord, not to destroy my seede after me, nor to take away my name from the house of my father.jura mihi in Domino, ne deleas semen meum post me, neque auferas nomen meum de domo patris mei. 23And David swore to Saul. So Saul went home: and David and his men went up into safer places.E David fece il giuramento a Saulle; e dipoi Saul se n'andò a casa sua: e David, e la sua gente salirono a' luoghi più sicuri.And Dauid sware to Saul. Saul therefore went in to his house: and Dauid and his men went vp into safer places.Et juravit David Sauli. Abiit ergo Saul in domum suam: et David et viri ejus ascenderunt ad tutiora loca.
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Year of the World 2946, Year before Christ 1058.
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Menochius
Goats; an hyperbole. (Menochius)
Haydock
Hebrew, "upon the rocks of the wild goats." (Haydock)
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Tirinus
Cotes. These were probably no other than the caverns, in which shepherds there secure themselves and their flocks, in the night, and from storms. (Tirinus)
Virgil
Some of them, in Syria, are so capacious as to contain 4,000 men, (Strabo xvi.) so that David might well remain unperceived by Saul, who did not enter so far. Polyphemus and Cacus dwelt in caverns, with their flocks. (Virgil, Aeneid viii.)
Nature. Hebrew, "to cover his feet," which has the same import. Syriac and Arabic, "to rest, or sleep."
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Tirinus
Eyes. This might have been spoken by Gad, or by Samuel; (Menochius) or they only mean that this is a most favourable opportunity. Some think that David ought to have embraced it, and put an end to these troubles, by the death of the usurper. But this was not the opinion of David; and God, who had promised him the throne, had not authorized him to lay violent hands on Saul. He might act on the defensive, but not be the aggressor. (Tirinus)
Arose, with an intention to kill his unjust persecutor, ver. 11.
St. Augustine
Robe, to convince him how easily he might have taken away his life. (St. Augustine, de C. [City of God?] 12:6.)
Menochius
The noise of Saul's attendants hindered him from being perceived. Perhaps Saul might have put off his robe. (Menochius)
Tirinus
St. Chrysostom observes, the David obtained more glory by sparing Saul than by killing Goliath. (Tirinus)
Cicero
Clemency makes a man like God. (Cicero)
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Challoner
Heart struck him; viz., with remorse, as fearing he had done amiss. (Challoner)
Worthington
A tender conscience is uneasy about things which are not sinful, while some stick at nothing. (Worthington)
Calmet
The action of David seemed disrespectful. (Calmet)
"The subjects of kings adore the royal name as a divinity." (Curtius vii.) Regium nomen....pro deo colunt.
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Calmet
Anointed. He was chosen by God, and to be judge by him. (Calmet)
Horace
Reges in ipsos imperium est Jovis. (Horace)
Worthington
David was not to mount the throne, till Saul was removed, by God's ordinance. (Worthington)
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Challoner
A thought to kill thee. That is, a suggestion, to which I did not consent. (Challoner)
Calmet
Hebrew, "and he spoke to kill thee, and he has pardoned thee; and he said, I will not," etc. (Calmet)
Haydock
Protestants, "and some bade me kill thee, but mine eye spared thee, and I said." Septuagint, "and I would not kill thee, and I spared thee, and said," etc. (Haydock)
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Haydock
Father. He had married Saul's daughter; (Menochius) and the king ought to be the common father of his people. (Haydock)
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Challoner
Revenge me of thee; or, as it is in the Hebrew, will revenge me. The meaning is, that he refers his whole cause to God, to judge and punish according to his justice; yet so as to keep himself, in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find that, instead of rejoicing at his death, he mourned most bitterly for him. (Challoner)
Menochius
If it be lawful to seek redress from a magistrate, much more may we appeal to the Sovereign Judge! (Menochius)
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Calmet
Thee: the tree is known by its fruit. If therefore I have behaved in this manner, no longer trust the reports of others against me. (Calmet)
Menochius
The wicked, if left to themselves, will be their own tormentors. He may thus indirectly threaten Saul, as iniquity is often put for punishment. (Menochius)
Rabbins ap. Munster
The wicked shall at last open their eyes, and be reclaimed. (Rabbins ap. Munster.)
Haydock
David entertained hopes that even Saul would now be convinced of his innocence. (Haydock)
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Calmet
Dog. This expression is still used to denote a contemptible person, 2 Kings 16:9. What honour can so great a king derive, from gaining the victory over a man unarmed? etc. (Calmet)
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Voice. He was at such a distance, as not to be able to distinguish his features.
Calmet
Wept. The greatest reprobates may sometimes feel sentiments of compunction, so that we need not here doubt of Saul's sincerity. (Calmet)
Haydock
He might otherwise have turned upon David with his 3,000, and easily have seized his prey. (Haydock)
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Calmet
Father. David complied with this request as far as he was able: but, as God was resolved to punish the posterity of Saul, for the injury done to the Gabaonites, he was forced to give them all up, except Miphiboseth, the son of Jonathan. (Calmet)
He could not promise to defend them, if they proved guilty.
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Menochius
Places, knowing that no dependence was to be had on Saul. (Menochius)
Haydock
How blind and ungrateful must this king have been, thus to fight against the known designs of Providence, instead of endeavouring to reward and to make a friend of so great a person! (Haydock)
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Heart struck him.... Viz., with remorse, as fearing he had done amiss.
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A thought to kill thee.... That is, a suggestion, to which I did not consent.
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Revenge me of thee.... Or, as it is in the Hebrew, will revenge me. The meaning is, that he refers his whole cause to God, to judge and punish according to his justice: yet so as to keep himself in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find, that instead of rejoicing at his death, he mourned most bitterly for him.
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A tender cō science had scruple of a smal doubt which was no sinne: a large cōscience sticketh at nothing.
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Saul being annointed king by God. appointment, could not lawfully be slaine by his subiectes without like ordinance from God. For though Dauid was also already annointed, yet that was not to reigne presently, but when Saul should die, or otherwise be taken away.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.4
4. What therefore is, “When he fled from the face of Saul into a cavern”? Which thing indeed the former David also did: but because in him we find not the inscription of the title, in the latter let us find the flight into the cavern.
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St John Chrysostom † AD 407 Homilies on Second Corinthians 24
… For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul’s skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.1
… For their evil disposition was shown: but Saul not even after their betrayal could seize David; but rather in a certain cave in that very country, when into his hands Saul had been given to slay, David spared him, and that which he had in his power he did not.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.3
… King David had then for persecutor Saul: and whereas the one was most gentle, the other most ferocious: the one mild, the other envious; the one patient, the other cruel; the one beneficent, the other ungrateful: he endured him with so much mildness, that when he had gotten him into his hands him he touched not, hurt not.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.4
… Which thing we shall shew the better if we bring forward what David did (
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St Augustine of Hippo † AD 430 City of God 17.6
… Therefore he was much afraid lest he should be accused of violating so great a mystery in Saul, because he had thus meddled even his clothes. For thus it is written: “And David’s heart smote him because he had taken away the skirt of his cloak.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.4
… Wherefore, see ye after what manner the saying of God amid our own felicity doth take from us security: “Serve ye,” He saith, “the Lord in fear, and exult unto Him with trembling.” In exultation, in order that we may render thanks; in trembling, lest we fall. This sin did not David, when he was suffering Saul for persecutor.
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.4
… yet still they return to themselves, and blame themselves most vehemently for even the slightest defamation in speech. Hence it is also well written in that place, Afterward David’s heart smote him, because he had cut off the border of Saul’s robe (
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St Augustine of Hippo † AD 430 Letters of St. Augustin 133.2
… “Let your moderation,” he says, “be known unto all men;” and in another place, “Showing all meekness unto all men.” Hence, also, that most signal forbearance of the holy David, when he mercifully spared his enemy when delivered into his hand,
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 54
… . .to do those things that are not convenient.” Accordingly, the Lord also said to Pilate: “Thou couldest have no power at all against me, except it were given thee from above.” But still, when the ability is given, surely no necessity is imposed. Therefore, although David had received ability to kill Saul, he preferred sparing to striking him.
John Cassian † AD 435 The Conferences of John Cassian 17.19
… inasmuch as he would not stain his hands with the blood of the hostile king, so often delivered up to him by God; as he said: “The Lord be merciful to me that I may do no such thing to my master the Lord’s anointed, as to lay my hand upon him, because he is the Lord’s anointed.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.9
60. What a virtuous action was that, when David wished rather to spare the king his enemy, though he could have injured him!
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
… and David in his lamenting makes mention of a similar proverb.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
… Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, “thou shalt take vengeance” but, “thou shalt heap coals of fire upon his head.”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.26
… For, as in the former part of this volume we have already said, David, beloved of God , was more upright when in servitude than when he came to the kingdom (
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3. UPON THE MOST ABRUPT ROCKS WHICH ARE PASSABLE ONLY TO IBEXES. — The ibex is a species of wild goats, which flees to steep cliffs. Whence the Emperor Maximilian I, hunting such creatures, was led into impassable rocks, and when he could not descend, by the guidance of an Angel, as is believed, he found a way down, and therefore ordered a cross to be erected in that place as a perpetual monument. This cross stands near Ötztal, where, when I was going to Rome, it was shown to me.
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4. AND HE CAME TO THE FOLDS OF SHEEP WHICH PRESENTED THEMSELVES TO THE TRAVELLER, that is, to one making his way, journeying. Whence the Hebrew, Chaldean and Septuagint have: which were in the way. AND DAVID AND HIS MEN LAY HID IN THE INNER PART OF THE CAVE. — "I will cry to God the most high," says David, "to God who hath been good to me," Psalm lvi, 3. The Chaldean translates: to God who brought the spider, that it might make a web in the mouth of the cave for me; as if David, fleeing from Saul, had hidden himself in a cave, whose entrance God had so covered with sudden spider webs, that Saul, suspecting no hiding place there, passed by in vain. Just as sometimes in the law of grace, the martyr Felix, in a narrow place fleeing from persecuting enemies, was hidden by divine spider webs spread over him: "And iron force yielded to an airy thread," says St. Paulinus. He concludes aptly: "Where therefore Christ is present to us, even a spider is a wall. But where Christ is absent, even a wall becomes a spider."
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5. BEHOLD THE DAY OF WHICH THE LORD SPOKE TO THEE: I WILL DELIVER THY ENEMY INTO THY HAND. — Where and when God said this, Scripture nowhere expresses. Some think God said it to David through the prophet Gad, others through Nathan, others through Samuel, others think it was revealed to David by God himself on account of his patience, to encourage him for greater struggles. THEN DAVID AROSE, AND SECRETLY CUT OFF THE SKIRT OF SAUL'S CLOAK. — Here was the order of the deed: When David's companions urged him to kill Saul (whom he had in his power), he indeed felt the first movements and inclination of the irascible appetite to kill him; but he did not consent to them with his rational appetite and deliberate will. He arose therefore and went to Saul, not with a determined intention to kill him or to cut off the skirt of his cloak, but with uncertain mind. When he had approached, seeing the skirt of the cloak, he cut it off as a light and obvious thing. But immediately his conscience pricked him that he had cut off the skirt of his king's cloak. Wherefore, opening the eyes of his mind with God's illumination, seeing how shameful it would have been to kill the king, he firmly determined neither to kill him nor to harm him in any other way; whence when his companions wished to kill him, he firmly resisted, and restrained all from any slaughter and wounding.
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6. AFTER THIS HIS HEART SMOTE DAVID, BECAUSE HE HAD CUT OFF THE SKIRT OF SAUL'S CLOAK, as if to say: The conscience of David pricked him, because he had dared to tear the garment and thus the royal majesty of his lord Saul. For "heart" here means the same as conscience. Allegorically Eucherius: "David, cutting off the skirt of Saul's cloak, signifies Christ not having killed the Jews, but having taken away from them the glory of the kingdom: for the cutting of the cloak is the amputation of the kingdom."
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7. MAY THE LORD BE MERCIFUL TO ME, THAT I MAY NOT DO THIS THING. — Behold here and marvel at the clemency and reverence of David toward Saul the king, whom, although he had him as his most bitter enemy in his hands, he was unwilling to harm. Whence this victory of David over Saul was more glorious than that which he had obtained over Goliath. Hear St. Chrysostom, homily On David and Saul: "Saul came out of the cave, and David also came out after him, with free countenance looking up to heaven, and in that moment exulting more than when he had struck down Goliath and cut off the barbarian's head. For this was a more generous victory, these more magnificent spoils, this a more illustrious prize, this a more glorious trophy." He gives the reason that the former was a victory won by arms, this by virtues.
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8. AND DAVID BROKE HIS MEN WITH WORDS, AND WOULD NOT SUFFER THEM TO RISE AGAINST SAUL. — Note the word "broke," which signifies that David's companions were fully determined and resolved to kill Saul, so that David had need of force to break their purpose. Learn from this how mild and pious David was toward Saul, that with such great force and virtue he fought for the life of him who was constantly attacking him; for this was an indication of a peaceful, lofty and kingly mind. Elegantly Seneca, book I On Clemency, chapter v: "It is the property of a great mind to be calm and tranquil, and always to despise injuries and offenses. It is womanish to rage in anger. Savage and inexorable anger does not befit a king; for he is not much above him to whom he makes himself equal by becoming angry. But if he grants life, if he grants dignity to one in peril and deserving to perish, he does what is permitted to none save to one who has power over all things. To preserve is the property of excellent fortune, which ought never to be more admired than when it has happened to it to have the same power as God."
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9. AND DAVID BOWING HIMSELF PRONE TO THE GROUND, ADORED — before Saul. David, prostrating himself to the ground, exhibited the highest humility, honor and reverence to Saul as to a king. Learn from this how Prelates and Superiors, even if impious and hostile, ought to be honored and revered. For thus they will be bent to piety and justice, as Saul here was bent by David so that he wept, and turned hatred into love.
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11. BEHOLD THIS DAY THY EYES HAVE SEEN THAT THE LORD HATH DELIVERED THEE INTO MY HAND IN THE CAVE: AND I THOUGHT TO KILL THEE, that is, this thought crept in, or rather was suggested to me by my companions, of killing you. Whence the Chaldean renders: and others said that I should kill you. For David himself with deliberate will firmly resisted this thought and persuasion of his companions. I SAID: I WILL NOT STRETCH FORTH MY HAND AGAINST MY LORD, BECAUSE HE IS THE LORD'S ANOINTED. — "Anointed," that is, anointed as king by God through Samuel. David gives two reasons why he did not harm Saul: the former, that he himself is his "lord"; the latter, that he is "anointed," that is, anointed of the Lord, as if to say: I held it as a matter of conscience to touch him whom the anointing of God had consecrated to itself. Rightly St. Augustine, book II Against the Letters of Petilian, chapter xlviii: "David," he says, "honored Saul while living and avenged him when dead because of the most sacred anointing. And because he had even cut off a small piece of his garment, he trembled with a stricken heart."
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12. BUT THOU LIEST IN WAIT FOR MY SOUL, TO TAKE IT AWAY. Each word of David has great emphasis, and increases his clemency and virtue. For he shows himself striving with his beneficence against the snares and malice of Saul, and that he is as beneficent toward him as he himself was cruel and maleficent toward him. St. Chrysostom, besides his homily On David and Saul, wrote a notable homily, whose title is: That David erected a more magnificent trophy by sparing Saul than by slaying Goliath; where, repeating those things which I cited from verse 7, he adds that David here inflicted a signal blow upon the devil, who thirsts for nothing but slaughter and incites it: "He ascends," he says, "with the enemy wounded by countless wounds; so that although he had preserved Saul, yet he truly defeated that enemy the devil with many blows. David therefore went forth from the cave bearing that right hand equal in price to the whole world, at the same time crowned with the crown of justice and gentleness," etc. The same Chrysostom, in the homily immediately following, teaches that David here merited not a simple but a manifold crown of martyrdom: "Consider," he says, "that from the snares of Saul he was crowned with a triple and fourfold crown of martyrdom. For he who preserved his enemy, he who had thrust the spear at his head once, and a second time, indeed frequently, when he had obtained the power to kill him, yet spared him. And this knowing that after that clemency shown it would come to pass that he would again be attacked by him: it is clear that he merited a crown a thousand times by the purpose of his soul, and a thousand times slain for God's sake, he bore many crowns of martyrdom; who, as Paul also says: He died daily for God. For since he could have removed his enemy lying in wait for him from the midst, for God's sake he would not; he preferred to be in danger daily, rather than to free himself from so many deaths by just slaughter."
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13. LET THE LORD JUDGE BETWEEN ME AND THEE. — David appeals to God's judgment, because he had no human judge. For Saul, who ought to have been judge, was his enemy and persecutor. He does this in order to contend sharply with Saul, showing the extreme injustice of the persecution; and in order to deter him from persecuting, by threatening God's judgment and vengeance.
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14. AS IT IS ALSO SAID IN THE ANCIENT PROVERB: FROM THE WICKED SHALL WICKEDNESS COME FORTH. — If it be taken for punishment, the sense is: Impious men are followed by the punishment of their impiety; for punishment accompanies guilt, as the lictor accompanies the condemned. It is not therefore necessary that I stretch forth my hand against thee, O Saul, and slay thee; for thy very impiety, God avenging, shall slay thee. For the impious Saul slew himself with his own impious hand, and was the avenger and executioner of his own impiety, as shall appear in chapter xxxi.
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15. WHOM DOST THOU PURSUE, O KING OF ISRAEL? THOU PURSUEST A DEAD DOG AND ONE FLEA, i.e., A MOST VILE, MOST ABJECT, MOST WEAK MAN, LIKE A DOG AND A FLEA, SUCH AS I AM, THOU PURSUEST. Why therefore dost thou pursue me? It is unworthy for a king to fight with a flea, as it was unworthy for Domitian to hunt flies.
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17. AND SAUL SAID: IS THIS THY VOICE, MY SON DAVID? AND SAUL LIFTED UP HIS VOICE, AND WEPT. — Behold here how efficacious was the voice of David; behold likewise how powerful was his profound humility and burning charity, which broke the adamantine heart of Saul, and made it mild and placid, so that it dissolved into tears of love. 18. THOU ART MORE JUST THAN I. — St. Chrysostom: "Dost thou see how he condemns his own malice, and praises the virtue of the just, and purges himself without being compelled. Do thou the same, when thy enemy falls into thy hands: do not accuse him, but purge thyself, that thou mayest lead him to condemn himself."
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20. FOR WHO, WHEN HE SHALL FIND HIS ENEMY, WILL LET HIM GO IN THE RIGHT WAY? — Saul speaks from the mind of himself and of similar worldly men, who kill their enemy when opportunity is given. But the saints on the contrary do otherwise and overcome evil with good, as David did here. David was imitated before others by St. John Gualbert, who, meeting his unarmed enemy while armed, when the latter prayed for his enemies for the love of Christ crucified, spared him. Then entering a church and praying before the image of the Crucifix, he saw the Crucifix incline its head toward him, as if approving and giving thanks that he had spared his enemy for the love of Christ. Moved by this vision, John renounced the world, and founded the Order of Vallombrosa about the year 1020. Therefore David here, although a greater subject, was greater than Saul the king. For nothing makes a man so great and magnanimous as love of enemies and forgiveness of injuries. Hear Martin of Dumio, Abbot, and afterwards Bishop of Braga in the year of the Lord 572, in his book On the Four Virtues, chapter ii: "Nothing else is great in human affairs except a soul despising great things; if thou art magnanimous, thou wilt never judge that a wrong is done to thee. Of thy enemy thou wilt say: He did not harm me, but had the will to harm; and when thou seest him in thy power, thou wilt think that vengeance could have been taken; know that it is an honorable and great kind of vengeance to forgive."
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21. AND NOW BECAUSE I KNOW THAT THOU SHALT SURELY BE KING. "I know," from that singular care and providence of God toward thee, by which He protects thee, and eludes my snares, and prospers thee in all things and makes thee superior to all enemies, equally beloved and admirable to all Israel on account of thy divine patience and gentleness, by which thou hast even granted life to me, thy most bitter enemy. Hear St. Chrysostom, in the homily already cited: "Tell me, I beseech thee, whence dost thou know this? In thy possession are money, arms, cities, horses, soldiers, in short all the force of royal apparatus: he on the contrary is desolate and naked, having neither city, nor house, nor family. Whence therefore, I beseech thee, dost thou speak thus? Surely from the very conduct of David. For neither would a naked, unarmed and desolate man have overcome me armed and surrounded by such great power, unless he had God as his helper. Moreover, he who has God favoring him is more powerful than all. Dost thou see to what philosophy Saul has been led after the snares? Dost thou see how it is possible that an enemy should cast out all malice; and changed to better things should recover himself? Let us not therefore devour our own salvation through anger."
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22. SWEAR TO ME BY THE LORD, THAT THOU WILT NOT DESTROY MY SEED. — See here how King Saul subjects himself to David, and becomes his suppliant. The only mode therefore of conquering enemies and converting them into friends is humble and ardent charity toward them. 23. AND DAVID SWORE TO SAUL — and not only swore, but performed more than he had sworn. Thus St. Chrysostom: "After Saul's death, he not only did not kill his posterity, but performed more than he had promised; for he brought Saul's son, who was lame in his feet, into his own house, and made him a partaker of his table, honoring him with the greatest honor." Morally, David here teaches subjects how modestly, humbly, reverently and lovingly they ought to conduct themselves toward their princes and prelates, both secular and ecclesiastical, even rigid, harsh and troublesome ones — nay even unjust, cruel and tyrannical ones — so that they may honor them as the anointed of the Lord, and in them, as in the vicars of God, may adore and revere God Himself. For in them, as in living images, divine power and majesty shine forth.
Machine translation from the Latin, not reviewed.
24:1
Engaddi (Hebrew 'En Gādhī', Fountain of the Goat)
David, during the persecution by Saul, took refuge there, taking advantage of the inaccessibility of the cliffs, "passable only by the wild goats" (Vulgate in 1 Sam. 24:1-3). There the Ammonites, Moabites and Edomites gathered against the king of Judah Jehoshaphat (2 Chron. 20:2).
… Iud., VIII, 3), dates back to Jonathan (161-143), but probably even earlier David had sought refuge in this place (I Sam. 24, 1). The stronghold served as a refuge for Herod the Great, with 800 people besides the women, in 42 B.C., when he was at war against the Parthians (Fl. Josephus, Antiq. …
24:3
Engaddi (Hebrew 'En Gādhī', Fountain of the Goat)
- A city of the desert of Paran (Josh. 15:62), surrounded by steep cliffs (1 Sam. 24:3), almost halfway along the western shore of the Dead Sea. Its ancient name was Asasonthamar ("cutting of the palm"): according to F.-M. …
24:14
… A popular saying is also called a m. (1 Sam. 24:14); an apologue, a witty saying (synonymous with hīdhāh; cf. Ezek. 17:2); a satirical saying (Isa. 14:4; Ezek. 13:22 ff.; 16:44; 18:2 ff.). …
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.