Joab procureth Absalom’s return, and his admittance to the king’s presence.
Ioab suborning a woman first to propose the suite by a parable, 21. obtayneth pardon for Absalom. 24. but so that he appeareth not in the kinges presence. 25. He is exceding fayre, hath three sonnes and one daughter. 29. Ioab refusing to deale further for his free release, Absalom burneth his corne. 31. Then Ioab procureth his accesse to the king.
1And Joab the son of Sarvia, understanding that the king’s heart was turned to Absalom,Ma Gioab figliuolo di Sarvia avvedutosi, come il cuore del re si piegava verso di Assalonne,AND Ioab the sonne of Saruia, vnderstanding that the kinges hart was turned to Absalom,Intelligens autem Joab filius Sarviæ quod cor regis versum esset ad Absalom, 2Sent to Thecua, and fetched from thence a wise woman: and said to her: Feign thyself to be a mourner, and put on mourning apparel, and be not anointed with oil, that thou mayest be as a woman that had a long time been mourning for one dead.Mandò gente a Thecua, e fece di là venire una donna prudente, e dissele: Fingi di essere in lutto, e prendi una veste da duolo, e non ungerti con olio, affinchè tu rassembri a una donna che pianga da molto tempo un morto.he sent to Thecua, and tooke thence a prudent woman: and he sayd to her: Feyn e that thou mournest, and put on a mourning garment, and be not annoynted with oyle, that thou mayst be as a woman now along tyme mourning for one dead.misit Thecuam, et tulit inde mulierem sapientem: dixitque ad eam: Lugere te simula, et induere veste lugubri, et ne ungaris oleo, ut sis quasi mulier jam plurimo tempore lugens mortuum: 3And thou shalt go in to the king, and shalt speak to him in this manner. And Joab put the words in her mouth.E ti presenterai al re, e gli parlerai così, e così. E Gioab la imboccò.And thou shalt goe in vnto the king, and shalt speake to him these maner of wordes. And Ioab put the wordes in her mouth.et ingredieris ad regem, et loqueris ad eum sermones hujuscemodi. Posuit autem Joab verba in ore ejus. 4And when the woman of Thecua was come in to the king, she fell before him upon the ground, and worshipped, and said: Save me, O king.Presentatasi adunque al re la donna di Thecua, si prostrò colla fronte per terra dinanzi a lui, e lo adorò, e disse: Salvami, o re.Therefore when the woman of Thecua was gone in to the king, she fel before him vpon the ground, and adored and said: Saue me ô king.Itaque cum ingressa fuisset mulier Thecuitis ad regem, cecidit coram eo super terram, et adoravit, et dixit: Serva me, rex. 5And the king said to her: What is the matter with thee? She answered: Alas, I am a widow woman: for my husband is dead.E il re le disse: Che hai tu? Ed ella rispose: Ahi! io sono una donna vedova, e mi è morto il marito.And the king sayd to her: What matter hast thou? Who answered: Alas, I am a widow woman: for my husband is dead.Et ait ad eam rex: Quid causæ habes ? Quæ respondit: Heu, mulier vidua ego sum: mortuus est enim vir meus.
6And thy handmaid had two sons: and they quarrelled with each other in the field, and there was none to part them: and the one struck the other, and slew him.E la tua serva avea due figliuoli, i quali son venuti tra di loro a contesa alla campagna dove non era alcuno che potesse attenergli: e un di loro diede un colpo all'altro, e lo uccise.And thy handmaide had two sonnes: who fel at wordes against eche other in the field, and there was none to stay them: and the one stroke the other, and slew him.Et ancillæ tuæ erant duo filii: qui rixati sunt adversum se in agro, nullusque erat qui eos prohibere posset: et percussit alter alterum, et interfecit eum. 7And behold the whole kindred rising against thy handmaid, saith: Deliver him that hath slain his brother, that we may kill him for the life of his brother, whom he slew, and that we may destroy the heir: and they seek to quench my spark which is left, and will leave my husband no name, nor remainder upon the earth.E ora tutta la parentela se la prende contro la tua serva, e dicono: Dà nelle mani a noi colui che ha ucciso il fratello, affinchè lo facciamo morire per vendicare la morte del fratello, cui egli ha ucciso, e leviamo dal mondo l'erede. E cercano di spegnere una scintilla, che mi era rimasa, onde non resti più nome, nè reliquia di mio marito sopra la terra.And behold the whole kinred rysing against thy handmaide, saith: Deliuer him that hath striken his brother that we may kil him for the life of his brother, whom he hath slayne, and may cleane destroy the heire: and they seeke to extingnish my sparkle, which is leift, that there may no name remaine to my husband, nor reliques vpon the earth.Et ecce consurgens universa cognatio adversum ancillam tuam, dicit: Trade eum qui percussit fratrem suum, ut occidamus eum pro anima fratris sui quem interfecit, et deleamus hæredem: et quærunt extinguere scintillam meam quæ relicta est, ut non supersit viro meo nomen, et reliquiæ super terram. 8And the king said to the woman: Go to thy house, and I will give charge concerning thee.E il re disse alla donna: Vattene a casa tua; e io darò gli ordini opportuni per te.And the king said to the woman: Goe into thy house, and I wil geue commandement for thee.Et ait rex ad mulierem: Vade in domum tuam, et ego jubebo pro te. 9And the woman of Thecua said to the king: Upon me, my lord be the iniquity, and upon the house of my father: but may the king and his throne be guiltless.Ma la donna di Thecua disse al re: Sopra di me cada la colpa, o re mio signore, e sopra la casa del padre mio: ma il re, e il suo trono sieno senza reato.And the woman of Thecua said to the king: Vpon me, my lord, be the iniquitie, and vpon the house of my father: but be the king and his throne innocent.Dixitque mulier Thecuitis ad regem: In me, domine mi rex, sit iniquitas, et in domum patris mei: rex autem et thronus ejus sit innocens.
10And the king said: If any one shall say ought against thee, bring him to me, and he shall not touch thee any more.E il re disse: Se alcuno vorrà inquietarti, fallo venire dinanzi a me, e non avrà più ardire di darti noja.And the king said: He that shal gaynesay thee bring him to me, & he shal adde no more to touch thee.Et ait rex: Qui contradixerit tibi, adduc eum ad me, et ultra non addet ut tangat te. 11And she said: Let the king remember the Lord his God, that the next of kin be not multiplied to take revenge, and that they may not kill my son. And he said: As the Lord liveth, there shall not one hair of thy son fall to the earth.E quella disse: Pel Signore Dio suo ricordisi il re di far sì che, non cresca il numero di coloro che cercan di far vendetta del sangue de' loro parenti, e che costoro non uccidano il mio figliuolo. Diss'egli: Viva il Signore: non cadrà a terra un capello del tuo figliuolo.Who sayd: Let the king remember our Lord his God, that the next of bloud be not multiplied to reuenge, and that they kil not my sonne. Who sayd: Our Lord liueth, there shal not fal of the heares of thy sonne vpon the earth.Quæ ait: Recordetur rex Domini Dei sui, ut non multiplicentur proximi sanguinis ad ulciscendum, et nequaquam interficiant filium meum. Qui ait: Vivit Dominus, quia non cadet de capillis filii tui super terram. 12Then the woman said: Let thy hand maid speak one word to my lord the king. And he said: Speak.Disse allora la donna: Sia lecito alla tua serva di dire una parola al re mio signore. Ed egli disse: Parla.The woman therefore sayd: Let thy handmayde speake to my lord the king a word. And he sayd: Speake.Dixit ergo mulier: Loquatur ancilla tua ad dominum meum regem verbum. Et ait: Loquere. 13And the woman said: Why hast thou thought such a thing against the people of God, and why hath the king spoken this word, to sin, and not bring home again his own exile?E la donna soggiunse: Per qual motivo hai tu presa tal risoluzione in disvantaggio del popol di Dio, e perchè ha egli il re determinato di far questo male, di non richiamare il suo (figliuolo) sbandito?And the woman sayd: Why hast thou thought such a thing agaynst the people of God, and why hath the king spoken this word, that he would sinne, and not bring againe his banished one?Dixitque mulier: Quare cogitasti hujuscemodi rem contra populum Dei, et locutus est rex verbum istud, ut peccet, et non reducat ejectum suum ? 14We all die, and like waters that return no more, we fall down into the earth: neither will God have a soul to perish, but recalleth, meaning that he that is cast off should not altogether perish.Tutti siam mortali, e ci sperdiamo nella terra come l'acqua che non può più raccogliersi, e Dio non vuole che alcun uomo perisca, ma è inclinato a mutar sentenza, affinchè non perisca interamente colui che giace per terra.We doe al dye, and as waters that returne not, we fal downe on the earth: neither wil God haue a soule to perish, bur reuoketh, meaning that he perish not altogether that is cast of.Omnes morimur, et quasi aquæ dilabimur in terram, quæ non revertuntur: nec vult Deus perire animam, sed retractat cogitans ne penitus pereat qui abjectus est.
15Now therefore I am come, to speak this word to my lord the king before the people. And thy handmaid said: I will speak to the king, it maybe the king will perform the request of his handmaid.Ora io son venuta per dir questo al mio signore in presenza del popolo. E la tua serva disse: parlerò al re (per tentare) se mai il re facesse quello che dirà a lui la sua serva.Now therefore I come, that I may speake to my lord the king this word, the people being present. And thy handmayd sayd: I wil speake to the king, if by any meanes the king may doe the word of his handmaide.Nunc igitur veni, ut loquar ad dominum meum regem verbum hoc, præsente populo. Et dixit ancilla tua: Loquar ad regem, si quomodo faciat rex verbum ancillæ suæ. 16And the king hath hearkened to me to deliver his handmaid out of the hand of all that would destroy me and my son together out of the inheritance of God.E il re mi ha esaudita, e ha liberata la sua serva dalle mani di tutti quei che volevano togliere me, e insieme il mio figlio dall'eredità di Dio.And the king hath heard, to deliuer his handmaide out of the hand of al, that would destroy me out of the inheritance of our Lord, and my sonne together.Et audivit rex, ut liberaret ancillam suam de manu omnium qui volebant de hæreditate Dei delere me, et filium meum simul. 17Then let thy handmaid say, that the word of the Lord the king be made as a sacrifice. For even as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing: wherefore the Lord thy God is also with thee.Dica adunque la tua serva, che la parola del re mio signore sia qual sacrifizio. Imperocché il re mio signore egli è come un Angelo di Dio, il quale nè pel bene, nè pel male non si commuove: per la qual cosa anche il Signore Dio tuo è con te.Let thy handmaide therefore say, that the word of my lord the king be made as a sacrifice. For euen as an Angel of God, so is my lord the king, that he is moued neither with blessing nor cursing: Wherefore our Lord also thy God is with thee.Dicat ergo ancilla tua, ut fiat verbum domini mei regis sicut sacrificium. Sicut enim angelus Dei, sic est dominus meus rex, ut nec benedictione, nec maledictione moveatur: unde et Dominus Deus tuus est tecum. 18And the king answering, said to the woman: Hide not from me the thing that I ask thee. And the woman said to him: Speak, my lord the king.Ma il re rispose, e disse alla donna: Non, celarmi quello ch'io ti domanderò. E la donna disse: Parla, ore signor mio.And the king answering, sayd to the woman: Hide not from me the thing that I aske thee. And the woman sayd to him: Speake my lord king.Et respondens rex, dixit ad mulierem: Ne abscondas a me verbum quod te interrogo. Dixitque ei mulier: Loquere, domine mi rex.
19And the king said: Is not the hand of Joab with thee in all this? The woman answered, and said: By the health of thy soul, my lord, O king, it is neither on the left hand, nor on the right, in all these things which my lord the king hath spoken: for thy servant Joab, he commanded me, and he put all these words into the mouth of thy handmaid.E il re disse: Non ti ha egli dato mano Gioab in tutto questo? Rispose la donna, e disse: Per la vita tua, o re mio signore, tu hai dato addirittura nel segno in tutto quello che hai detto, o re mio signore: perocché Gioab tuo servo egli stesso mel comandò, e mise in bocca della tua serva tutte queste parole.And the king sayd: Is the hand of Ioab with thee in al these thinges? The woman answered, and sayd: By the health of thy soule, my lord king, it is neither on the left hand, nor on the right of al these thinges, which my lord the king hath spokeu: for thy seruant Ioab, he commanded me, and he put al these wordes into the mouth of thy handmayde.Et ait rex: Numquid manus Joab tecum est in omnibus istis ? Respondit mulier, et ait: Per salutem animæ tuæ, domine mi rex, nec ad sinistram, nec ad dexteram est ex omnibus his quæ locutus est dominus meus rex: servus enim tuus Joab, ipse præcepit mihi, et ipse posuit in os ancillæ tuæ omnia verba hæc. 20That I should come about with this form of speech, thy servant Joab commanded this: but thou, my lord, O king, art wise, according to the wisdom of an angel of God, to understand all things upon earth.Il tuo servo Gioab fu quegli che mi comandò di valermi di questa parabola: ma tu, o re mio signore, tu sei saggio come è saggio un Angelo di Dio, onde tutte intendi le cose del mondo.That I should change the forme of this speach, thy seruant Ioab commanded this: and thou my lord king, art wise, as an Angel of God hath wisdom, that thou vnderstandest al thinges vpon the earth.Ut verterem figuram sermonis hujus, servus tuus Joab præcepit istud: tu autem, domine mi rex, sapiens es, sicut habet sapientiam angelus Dei, ut intelligas omnia super terram. 21And the king said to Joab: Behold I am appeased and have granted thy request: Go therefore and fetch back the boy Absalom.E il re disse a Gioab: Ecco ch'io son placato, e fo tutto quello che chiedi: va adunque, e richiama il figliuolo Assalonne.And the king sayd to Ioab: Behold I being pacified haue done thy word: Goe therefore, and cal agayne the boy Absalom.Et ait rex ad Joab: Ecce placatus feci verbum tuum: vade ergo, et revoca puerum Absalom. 22And Joab falling down to the ground upon his face, adored, and blessed the king: and Joab said: This day thy servant hath understood, that I have found grace in thy sight, my lord, O king: for thou hast fulfilled the request of thy servant.E Gioab prostratosi boccone per terra adorò, e ringraziò il re, e disse: Oggi il tuo servo ha riconosciuto, come ha trovato grazia negli occhi tuoi, o re mio signore; perocché hai esaudite le parole del tuo servo.And Ioab falling vpon his face vnto the earth, adored, and blessed the king: and Ioab sayd: This day thy seruant hath vnderstood, that I haue found grace in thy sight my lord king: for thou hast done the word of thy seruant.Cadensque Joab super faciem suam in terram, adoravit, et benedixit regi: et dixit Joab: Hodie intellexit sevus tuus quia inveni gratiam in oculis tuis, domine mi rex: fecisti enim sermonem servi tui.
23Then Joab arose and went to Gessur, and brought Absalom to Jerusalem.E Gioab si alzò, e andò a Gessur, e condusse Assalonne a Gerusalemme.Ioab therefore arose and went into Gessur, and brought Absalom into Ierusalem.Surrexit ergo Joab et abiit in Gessur, et adduxit Absalom in Jerusalem. 24But the king said: Let him return into his house, and let him not see my face. So Absalom returned into his house, and saw not the king’s face.Or il re avea detto: Torni a casa sua, ma non mi comparisca davanti. E Assalonne tornò a casa sua, ma non comparì davanti al re.But the king sayd: Let him returne into his house, and not see my face. Absalom therefore returned into his house, and the kings face he saw not.Dixit autem rex: Revertatur in domum suam, et faciem meam non videat. Reversus est itaque Absalom in domum suam, et faciem regis non vidit. 25But in all Israel there was not a man so comely, and so exceedingly beautiful as Absalom: from the sole of the foot to the crown of his head there was no blemish in him.E non eravi alcuno in tutto Israele così bello, e avvenente formisura, come era Assalonne: dalle piante dei piedi fino alla cima del capo egli era senza difetto.Moreouer like as Absalom, there was not a man in al Israel so beautiful, and exceding comelie: from the sole of the foote to the crowne there was no blemish in him.Porro sicut Absalom, vir non erat pulcher in omni Israël, et decorus nimis: a vestigio pedis usque ad verticem non erat in eo ulla macula. 26And when he polled his hair (now he was polled once a year, because his hair was burdensome to him) he weighed the hair of his head at two hundred sicles, according to the common weight.E quando si tagliava la cappelliera (Io che faceva una volta l'anno, perchè essa lo incomodava), i capelli della sua testa pesavano dugento sicli al peso comune.And when he powled his heare (once a yeare he was powled, because his bush did burden him) he weighed the heare of his head at two hundred sicles, of the common weight.Et quando tondebat capillum (semel autem in anno tondebatur, quia gravabat eum cæsaries), ponderabat capillos capitis sui ducentis siclis, pondere publico. 27And there were born to Absalom three sons: and one daughter, whose name was Thamar, and she was very beautiful.Or Assalonne ebbe tre figliuoli, e una figlia per nome Thamar, che era molto avvenente.And there were borne to Absalom three sonnes: and one daughter, named Thamar, of a goodly beautie.Nati sunt autem Absalom filii tres, et filia una nomine Thamar, elegantis formæ.
28And Absalom dwelt two years in Jerusalem, and saw not the king’s face.E dimorò Assalonne in Gerusalemme due anni, ma non vide la faccia del re.And Absalom abode in Ierusalem two yeares, and saw not the kinges face.Mansitque Absalom in Jerusalem duobus annis, et faciem regis non vidit. 29He sent therefore to Joab, to send him to the king: but he would not come to him. And when he had sent the second time, and he would not come to him,Mandò egli pertanto a chiamar Gioab per farlo andare a trovar il re: ma quegli non volle venire a lui. E avendo mandato per la seconda volta, e quegli avendo ricusato di venire,He therefore sent to Ioab, to send him to the king: who would not come to him: And when he had sent the second time, and he would not come to him,Misit itaque ad Joab, ut mitteret eum ad regem: qui noluit venire ad eum. Cumque secundo misisset, et ille noluisset venire ad eum, 30He said to his servants: You know the field of Joab near my field, that hath a crop of barley: go now and set it on fire. So the servants of Absalom set the corn on fire. And Joab’s servants coming with their garments rent, said: The servants of Absalom have set part of the field on fire.Diss'egli a' suoi servi: voi conoscete il campo di Gioab vicino al mio campo, dov'è l'orzo da mietere: andate pertanto, e mettetevi il fuoco. I servi adunque di Assalonne detter fuoco alla messe. E i servi di Gioab andarono a lui avendo stracciate le loro vesti, e dissero: I servI di Assalonne han messo fuoco a una parte del tuo campo.he sayd to his seruantes: You know the filde of Ioab beside my filde, that hath barley haruest: goe therefore and burne it with fyre. The seruantes therefore of Absalom burnt the corne with fyre. And Ioabs seruantes coming, renting their garmentes, sayd: The seruantes of Absalom haue burnt part of the filde with fyre.dixit servis suis: Scitis agrum Joab juxta agrum meum, habentem messem hordei: ite igitur, et succendite eum igni. Succenderunt ergo servi Absalom segetem igni. Et venientes servi Joab, scissis vestibus suis, dixerunt: Succenderunt servi Absalom partem agri igni. 31Then Joab arose, and came to Absalom to his house, and said: Why have thy servants set my corn on fire?Allora Gioab si mosse, e andò alla casa dI Assalonne, e disse: Per qual ragione i tuoi servi hanno eglino dato fuoco alla mia messe?And Ioab arose, & came to Absalom in his house, & sayd: Why haue thy seruantes burnt my corne with fire?Surrexitque Joab, et venit ad Absalom in domum ejus, et dixit: Quare succenderunt servi tui segetem meam igni ? 32And Absalom answered Joab: I sent to thee beseeching thee to come to me, that I might send thee to the king, to say to him: Wherefore am I come from Gessur? it had been better for me to be there: I beseech thee therefore that I may see the face of the king: and if he be mindful of my iniquity, let him kill me.E Assalonne disse a Gioab: Mandai a pregarti di venire a me per mandarti a dire al re: Perchè son io venuto da Gessur? Era meglio per me che stessi colà: fa adunque, ti prego, ch'io vegga la faccia del re: che se egli si ricorda del mio peccato, mi uccida.And Absalom answered Ioab: I sent to thee beseching thee that thou wouldest come vnto me, and I might send thee to the king, and thou shouldest say to him: Wherefore came I out of Gessur? It was better for me to be there: I besech thee therefore that I may see the face of the king: & if he be mindeful of mine iniquitie, let him kil me.Et respondit Absalom ad Joab: Misi ad te obsecrans ut venires ad me, et mitterem te ad regem, et diceres ei: Quare veni de Gessur ? melius mihi erat ibi esse: obsecro ergo ut videam faciem regis: quod si memor est iniquitatis meæ, interficiat me.
33So Joab going in to the king, told him all: and Absalom was called for, and, he went in to the king: and prostrated himself on the ground before him: and the king kissed Absalom.Allora Gioab presentatosi al re fece a lui l'ambasciata: e Assalonne fu chiamato ed entrò dove era il re, e prostrato per terra dinanzi a lui, lo adorò: e il re baciò Assalonne.Ioab therefore entring in to the king, told him al thinges: and Absalom was called, and he entered in to the king: and adored vpon the face of the earth before him: and the king kissed Absalom.Ingressus itaque Joab ad regem, nuntiavit ei omnia: vocatusque est Absalom, et intravit ad regem, et adoravit super faciem terræ coram eo: osculatusque est rex Absalom.
14:1
Year of the World 2977, Year before Christ 1027.
14:2
14:4
Tirinus
Save me. So the Jews frequently repeated Hosanna; and David addressed God, save us, 1 Paralipomenon 16:35. (Tirinus)
14:5
Menochius
Dead. Some conclude from ver. 16, that this is a true history; but it appears rather, that it was only a parable, (ver. 19.; Calmet) invented by Joab. (Menochius)
14:7
Calmet
Heir. She expresses their sentiments more than their words. (Calmet)
Some of the relations might desire to obtain the inheritance. (Menochius) See Numbers 35:18.
Menochius
Spark. Posterity is often denoted by a lamp, 2 Kings 21:17. Hebrew and Septuagint, "my coal," reserved to enkindle my fire, (Calmet) or to perpetuate our name in Israel, (Haydock) or that of his father, to whose title the son succeeded. The mother could claim no inheritance. (Menochius)
14:9
Calmet
Guiltless, if the murderer be not brought to execution. I am willing to bear all the blame and punishment. (Calmet)
Menochius
Though kings may not pardon as they please, yet in this instance David might protect the widow's son, as there was no witness to prove that he had committed the murder. (Menochius)
Haydock
The woman was not satisfied with the former promise. She wished to extort something more decisive. She intimates that the danger is pressing, and if any misfortune should arrive, she cannot impute it to the king, (Calmet) which gives him occasion to encourage her the more. (Haydock)
14:11
Calmet
Multiplied, or overwhelm me with their numbers. (Calmet)
14:13
Calmet
Exile, the banished Absalom, (Haydock) who, in similar circumstances, has only committed a crime like that which the king is willing to pardon at the entreaty of a poor widow; though all the people of God seem interested for the welfare of Absalom, whom they look upon as the heir apparent. This was the drift of the whole parable. (Calmet)
Menochius
To sin, may be referred to Absalom, who might be driven by despair to worship idols. (Menochius)
14:14
Haydock
Earth; so great was the distress of the people at the absence of their darling prince. (Haydock)
His death would not bring Amnon to life again. We must not cherish sentiments of eternal enmity.
Calmet
Perish. Chaldean, "a just judge cannot take the money of iniquity." Le Clerc, "And cannot the prince (or judge) pardon a man, and devise means to leave his son no longer in exile?" (Calmet)
Haydock
Protestants, "neither doth God respect any person; yet doth he devise means, that his banished son be not expelled from him." Let the king imitate this example. (Haydock)
14:15
Haydock
Before the people. Hebrew also, "through fear, or respect for the people," who generally wished that Absalom might return. (Haydock)
Calmet
Joab was present, (ver. 21) and no doubt many others; who, if requisite, might join their prayers with hers. (Calmet)
14:16
Haydock
Me. She identifies her cause with that of her son, as if she could not survive his death; or, at least, could not retain the inheritance, if he should perish. (Haydock)
14:17
Tirinus
Sacrifice; perfect and inviolable. (Tirinus)
Menochius
Cursing, provided he be in the right. (Menochius)
Hebrew, "the king to discern (hear) good and bad;" of consummate wisdom; (ver. 20.; Haydock) so that no one can impose upon him.
14:19
Menochius
Right, but he hath ordered me to say all these things. Joab had given her leave to make this declaration, as he perceived that the king's heart was already inclined towards Absalom, ver. 1. (Menochius)
14:21
Menochius
Boy. This expression might tend to excuse what he had done amiss; as it shewed also the tenderness of David for Absalom. (Menochius)
14:22
Blessed. That is, praised, and gave thanks to the king.
14:24
Calmet
Face, though he lived in Jerusalem. (Calmet)
Menochius
This was done, in order that he might enter seriously into himself, and avoid similar excesses. (Menochius)
Haydock
He felt this privation more than exile. (Haydock)
14:26
A year. Hebrew and Septuagint, "from the end of the days to days."
Haydock
Chaldean, "as it was convenient." But the Vulgate seems the best, (Calmet) and is followed by the Protestant version. (Haydock)
Calmet
Sicles, including all his hair. The Hebrews wore their hair very long. It does not commonly grow above four inches in a year; so that the hair which was cut off could not weigh 200 sicles. (Calmet)
Sanctius
Weight. Hebrew, "after the king's stone," Beeben; but one manuscript has Boshkol, with the Septuagint, "after the king's sicle (Kennicott) weight," at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom's hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that r (200) has been substituted instead of d (4) or c, (20) etc. But all are not convinced that the Hebrews formerly marked the numbers by letters. Septuagint have, "100 sicles," (Calmet) which some attempt to reconcile with the common reading, by saying, that they speak of the sicles of the sanctuary, which were double the weight of the king's sicle. Yet the Alexandrian and Vatican copies agree with the Vulgate: (Haydock) and of this distinction of weights there is no proof. The Rabbins assert that the value, and not the weight, of Absalom's hair is given; (Calmet) and that he made a present of his hair to some of his friends, who sold it to the ladies of Jerusalem, to adorn their heads. (Sanctius)
Haydock
Tirinus adopts this sentiment, and ridicules those who say that the weight is meant; as he says, 200 sicles would be equivalent to 8.75 Roman pounds, which comes near to Arbuthnot's calculation in English. (Haydock)
Josephus
Bochart reduces the weight to four such pounds, each consisting of twelve ounces; and he supposes that the hair was so heavy, on account of the gold dust with which it was covered, according to the fashion of those times. (Josephus, [Antiquities?] 8:1.)
Calmet
But this weight would be only accidental. (Calmet)
Calmet
Josephus ([Antiquities?] 7:8.) intimates, that Absalom's hair was "cut every eight days," or "for the space of eight days." It is quite incredible that it should weigh 200 sicles, or five minae of Alexandria, each consisting of twelve ounces. The Latin interpreter reads, "every eight months." (Calmet)
Haydock
St. Epiphanius and Hero have 125 sicles, or about 31 ounces. (Haydock)
Du Hamel
The Babylonian sicle, here mentioned, was only the third part of that used by the Hebrews. (Du Hamel)
14:27
Sons, who all died before their father, 2 Kings 18:18.
Menochius
Thamar, in memory of his sister; (Abulensis) or this Thamar received the name from her aunt, who resided with Absalom. (Menochius)
Calmet
Some Greek and Latin copies add, that she was married to Roboam, the son of Solomon, by whom he had Abias. But this addition is of no authority, and can hardly be reconciled with chronology. We read that Roboam espoused Maaca, the daughter of Absalom; (2 Paralipomenon 11:20.) but she might be only his grand-daughter, by Thamar. (Calmet)
Haydock
Josephus had adopted this addition. (Haydock)
14:29
Year of the World 2979, Year before Christ 1025.
Calmet
To him. Joab, like a crafty courtier, would neither disoblige the king nor the prince, and therefore wished not to meddle in this affair; as he might either excite the suspicions of the one, or the resentment of the other. (Calmet)
14:33
Haydock
Kissed Absalom, and thus was reconciled to his prodigal son, Luke 15:20. The ungrateful wretch only took occasion, from his father's goodness, to alienate the minds of the people from him, by insinuating that he neglected the welfare of the people. (Haydock)
14:22
Blessed.... That is, and gave thanks to the king.
14:22
Praised and thanked the king.
14:27
These children died before him as appeareth, cha. 18.
14:19
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.15
… who, living at Alexandria at the time for the sake of culture, although he had been most kindly treated by him, as if the dearest of his children, and received his special confidence, yet joined in the revolutionary plot against his father and patron: for, though others took the active part in it, the hand of Absalom
14:25
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.22
114. Absalom was King David’s son, known for his beauty, of splendid appearance and in the heyday of youth; so that no other such man as he was found in Israel.
14:33
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… The Gibeonites who, by the divine threatenings, were to be utterly destroyed, having one thing in their wishes and another in their voice and mien, were able quickly to deceive Joshua, that just distributor of the land of promise. David
14:1
1. THE HEART OF THE KING WAS TURNED TOWARD ABSALOM, both because he himself was the third son born to him, and therefore almost next in line to succeed him in the kingdom; and because he himself was beautiful and of royal appearance; and because he had had a just occasion on his part for the slaying, namely the rape committed upon his sister, whose chastity he had become the avenger of. For this was accounted great praise among all, and was deemed a heroic deed. Whence the Gentiles celebrate Lucretia, who, violated by force by Sextus Tarquinius the son of Tarquinius Superbus the king, from grief and love of chastity stabbed herself.
14:2
2. HE SENT TO THECUA, AND BROUGHT FROM THENCE A WISE WOMAN. Thecua was a city situated on a mountain, abounding in very rich pastures, distant from Bethlehem six thousand paces, and from Jerusalem nine. Thus St. Jerome, Adrichomius and others. 6. THY HANDMAID HAD TWO SONS WHO QUARRELLED, etc. The Hebrews, and from them Rabanus and Angelomus, hold that this is not a fable, but a true history.
14:7
7. AND THEY SEEK TO QUENCH MY SPARK THAT IS LEFT, that is, my only son, who is left to me, so that he may be a spark by which I may rekindle, restore and propagate my family which is almost extinct. For just as when fire is consumed there remain ashes and sparks under the cinders, from which fire can be rekindled; so when the other sons are extinct, the last is left, as it were a spark, from which the propagation of the family may be raised up, and the name and memory preserved.
14:8
8. GO TO THY HOUSE, AND I WILL GIVE ORDERS FOR THEE, that is, I will take care that your son be preserved. You will ask whether this judgment of David is just, because the law of God commanded that a murderer be put to death. I answer: The law commanded that a public murderer be put to death, whose murder could be publicly proved in judgment by witnesses. For the law in Deuteronomy XVII, 6, commands that no one be put to death unless convicted by two witnesses. But this was a secret fratricide, to which no witness was present. Thus Vatablus.
14:14
14. ALL MEN DIE, AND AS WATER THAT RUNNETH DOWN TO THE EARTH, WHICH RETURNETH NOT. This is the second reason of the Thecuite, so that David may give pardon to Absalom, as if to say: The life of men is fleeting and evanescent: Amnon, even if he had not been slain, ought nevertheless to have died shortly. NOR WILL GOD HAVE A SOUL TO PERISH. This is the third reason drawn from an imitation of the clemency of God, which often mitigates or revokes the sentence of death pronounced against sinners, either at the prayers of the sinners themselves or of the saints praying for sinners. FOR AS THE ANGEL OF GOD, SO IS MY LORD THE KING, THAT HE IS NOT MOVED EITHER BY BLESSING OR BY CURSING. The Thecuite, flattering, captures the benevolence of David, as if to say: Your humanity, O king, like an Angel, hears all things tranquilly, both evil and good, and judges of all things sincerely.
14:19
19. IS THE HAND OF JOAB WITH THEE? as if to say: Do you do and say all these things by the work and direction of Joab? NEITHER ON THE RIGHT HAND NOR ON THE LEFT, as if to say: It is nothing other than what you have most shrewdly perceived, namely that I do all these things at the instigation of Joab.
14:21
21. BEHOLD I AM PACIFIED, I HAVE SPOKEN THE WORD, that I may spare Absalom and recall him from exile. You will ask whether David sinned in sparing Absalom the murderer. Cajetan answers that laws decree in general what ought to be done commonly and regularly, but singular cases are left to the prudence of the Prince. There was danger lest the grandfather, the king of Gessur, should aid Absalom, and wars should arise concerning the succession to the kingdom among the sons of David; in order to avoid which, David wisely spared Absalom.
14:25
25. NOW AS FOR ABSALOM, THERE WAS NOT A MAN OF SUCH BEAUTY IN ALL ISRAEL, as if to say: He was the most beautiful of all the Israelites. Scripture here mentions the beauty of Absalom incidentally, so as to indicate the reason why he was acceptable and pleasing to all, and so as to indicate tropologically how vain are all the good things of this life, and how mixed with evils. For Absalom was most beautiful in body, but most dark in mind, and therefore fell into a most dreadful death. 26. AND ONCE A YEAR HE WAS POLLED, BECAUSE THE HAIR WAS HEAVY UPON HIM. AND HE WEIGHED THE HAIR OF HIS HEAD AT TWO HUNDRED SHEKELS. The shekel was a coin weighing four drachmas, that is half an ounce: wherefore two hundred shekels weighed one hundred ounces, which make eight pounds with four ounces.
14:27
27. AND TO ABSALOM THERE WERE BORN THREE SONS. These all died before their father. Whence Absalom, in cap. XVIII, vers. 18, is said to have been without children. Thus Theodoret. AND ONE DAUGHTER WHOSE NAME WAS THAMAR, OF A BEAUTIFUL COUNTENANCE. It is probable that this name was given to her by Thamar, the aunt and sister of Absalom.
14:33
32. AND ABSALOM ANSWERED JOAB: I SENT TO THEE, DESIRING THEE TO COME TO ME, THAT I MIGHT SEND THEE TO THE KING, TO SAY: WHY AM I COME FROM GESSUR? IT WERE BETTER FOR ME TO BE THERE STILL: I BESEECH THEE THAT I MAY SEE THE KING'S FACE: AND IF THERE BE INIQUITY IN ME, LET HIM KILL ME. 33. So Joab went in to the king and told him all: and Absalom was called, and came to the king, and bowed himself on his face to the ground before him: and the king kissed Absalom.
Machine translation from the Latin, not reviewed.
14:2
Amasias (Heb. ʿAṭṭāṣa «Yahweh Fortifies»; Septuagint: ʿAṭṭāṣa)
The length of A.'s reign is disputed: the 29 years assigned to him (II Kings 14:2; II Chron. 25:1) are variously reduced by exegetes, down to 9 years.
14:6
her sons (cf. II Kings 14, 6-7). The widow could not make vows without another's consent (cf. Num. 30, 10). Holy Scripture, however, speaks of many widows who were able to work effectively for the benefit of their …
14:9
Amasias (Heb. ʿAṭṭāṣa «Yahweh Fortifies»; Septuagint: ʿAṭṭāṣa)
This success emboldened A., who made war on Joash, king of Israel, who had also warned him with the parable of the thistle and the cedar (II Kings 14:9 ff.; II Chron. 25:18 f.). At Beth-shemesh A. was defeated and taken prisoner. …
14:20
From the Bible it emerges that the angels are innumerable (Gen. 32:2-3), they constitute the "armies" of Yahweh (cf. the phrase Jahweh sebhā'ath), they are powerful, messengers and executors of the divine orders (Ps. 102:20 ff.), they are intelligent (II Sam. 14:20), holy (Ps. 88:6-8): for this reason they are called "sons of God" (Job 1:6) and also "gods" in a broad sense (Gen. 33:10), but infinitely distant from the one God their creator, who …
14:23
Maacah, wife of David and mother of Absalom, was the daughter of Tholmai king of G. (II Sam. 3:3; I Chron. 3:2), at whose court Absalom took refuge after killing Amnon (II Sam. 13:37; 14:23, 32; 15:8).
14:27
2. M., consort of Rehoboam king of Judah and mother of Abijah (I Kings 15:2; II Chron. 11:20-22), called the "daughter" of Absalom: she was in reality his granddaughter, since Absalom had only one daughter (II Sam. 14:27) named Tamar (her father, according to II Chron. 13:2, was called Uriel, of Gibeah: the name of M. is altered to Michaiah).
14:32
CHUSAI (Heb. Ḥúšaj). - Archite (2 Sam. 14:32; 17:5, 14), friend and intimate counselor of David (2 Sam. 15:37; 16:16), whose full trust he enjoyed and whom he served with complete devotion. …
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.