Absalom is defeated, and slain by Joab. David mourneth for him.
King Dauid disposeth his armie in three partes, geuing special charge to saue Absalom aliue. 9. VVhom neuertheles (hanging by the heares of his head in an oke) Ioab killeth: 16. and saueth the common people. 19. VVhich Dauid vnderstanding greatly bewayleth Absalom.
1And David, having reviewed his people, appointed over them captains of thousands and of hundreds,Davidde adunque, fatta la rassegna della sua gente, elesse tribuni, e centurioni, che la comandassero.DAVID therfore hauing viewed his people, appointed ouer them tribunes & centurions,Igitur considerato David populo suo, constituit super eos tribunos et centuriones, 2And sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abisai the son of Sarvia Joab’s brother, and a third part under the hand of Ethai, who was of Geth: and the king said to the people: I also will go forth with you.E diede il comando di un terzo de' soldati a Gioab e di un terzo ad Abisai figliuolo di Sarvia fratello di Gioab, e dell'altro terzo ad Ethai che era di Geth: e il re disse a' suoi: Verrò io pure con voi.and gaue the third part of the people vnder the hand of Ioab, and the third part vnder the hand of Abisai the sonne of Seruia the brother of Ioab, and the third part vnder the hand of Ethai, who was of Geth: and the king said to the people: I also wil goe forth with you.et dedit populi tertiam partem sub manu Joab, et tertiam partem sub manu Abisai filii Sarviæ fratris Joab, et tertiam partem sub manu Ethai, qui erat de Geth. Dixitque rex ad populum: Egrediar et ego vobiscum. 3And the people answered: Thou shalt not go forth: for if we flee away, they will not much mind us: or if half of us should fall, they will not greatly care: for thou alone art accounted for ten thousand: it is better therefore that thou shouldst be in the city to succour us.E quelli risposero: Tu non dei venire: perocché quando noi fossimo messi in fuga, non sarà per quelli un gran vantaggio; e quando perisse la metà di noi quelli non faranno gran caso: perocché tu solo conti per dieci mila. È meglio adunque che tu ci dia ajuto dalla città.And the people answered: Thou shalt not goe forth: for whether we shal flee, it wil be no great importance to them of vs: or whether the halfe part of vs shal fal, they wil not greatly care: because thou alone art accounted for ten thousandes: it is better therefore that thou be in the citie to ayde vs.Et respondit populus: Non exibis: sive enim fugerimus, non magnopere ad eos de nobis pertinebit: sive media pars ceciderit e nobis, non satis curabunt, quia tu unus pro decem millibus computaris: melius est igitur ut sis nobis in urbe præsidio. 4And the king said to them: What seemeth good to you, that will I do. And the king stood by the gate: and all the people went forth by their troops, by hundreds and by thousands.Disse loro il re: Io farò quello che voi credete opportuno. Il re adunque fermossi alla porta; e i soldati uscivano a schiere di cento, e di mille uomini.To whom the king said: What seemeth good to you, that wil I doe. The king therfore stoode beside the gate: and al the people went forth by their troupes, by hundredes and by thousandes.Ad quos rex ait: Quod vobis videtur rectum, hoc faciam. Stetit ergo rex juxta portam: egrediebaturque populus per turmas suas centeni et milleni.
5And the king commanded Joab, and Abisai, and Ethai, saying: Save me the boy Absalom. And all the people heard the king giving charge to all the princes concerning Absalom.E diede il re quest'ordine a Gioab, ad Abisai, ad Ethai, e disse: Salvatemi il figliuolo Assalonne. E tutto il popolo udì, come il re raccomandava Assalonne a tutti i capi.And the King commanded Ioab, and Abisai, and Ethai, saying: Saue me the child Absalom. And al the people heard the King commanding al the princes for Absalom.Et præcepit rex Joab, et Abisai, et Ethai, dicens: Servate mihi puerum Absalom. Et omnis populus audiebat præcipientem regem cunctis principibus pro Absalom. 6So the people went out into the field against Israel, and the battle was fought in the forest of Ephraim.Uscì pertanto in campagna l'esercito contro Israele, e seguì la battaglia nel bosco di Ephraim:The people therfore went out into the filde against Israel, & the battel was fought in the forest of Ephraim.Itaque egressus est populus in campum contra Israël, et factum est prælium in saltu Ephraim. 7And the people of Israel were defeated there by David’s army, and a great slaughter was made that day of twenty thousand men.E ivi il popolo d'Israele fu sconfitto dall'esercito di Davidde, e grande strage fu in quel giorno di venti mila uomini.And the people of Israel was slayne there of Dauids armie, and there was made a great slaughter in that day, of twentie thousand.Et cæsus est ibi populus Israël ab exercitu David, factaque est plaga magna in die illa, viginti millium. 8And the battle there was scattered over the face of all the country, and there were many more of the people whom the forest consumed, than whom the sword devoured that day.E i combattenti si azzuffarono rottamente chi qua, chi là per tutto quel tratto, e molti più furono quelli del popolo, che in fuggendo periron pel bosco, che quelli che furon trucidati dalla spada in quel giorno:And the battel there was dispersed vpon the face of al the earth, and there were manie moe, whom the forest had consumed of the people, then they whom the sword deuoured in that day.Fuit autem ibi prælium dispersum super faciem omnis terræ, et multo plures erant quos saltus consumpserat de populo, quam hi quos voraverat gladius in die illa. 9And it happened that Absalom met the servants of David, riding on a mule: and as the mule went under a thick and large oak, his head stuck in the oak: and while he hung between the heaven and the earth, the mule on which he rode passed on.Or egli avvenne, che s'imbattè nei soldati di David Assalonne, che cavalcava un mulo: e il mulo venendo a passare sotto una quercia grande, e molto fronzuta, il capo di lui rimase appiccato alla quercia; e restando egli appeso tra cielo e terra, il mulo che ei cavalcava, tirò avanti.And it chanced that Absalom mette the seruantes of Dauid, sitting on a mule: and when the mule was gone in vnder a thicke oke and a great, his head stucke to the oke: and he hanging betwen heauen and earth, the mule that he rode vpon passed through.Accidit autem ut occurreret Absalom servis David, sedens mulo: cumque ingressus fuisset mulus subter condensam quercum et magnam, adhæsit caput ejus quercui: et illo suspenso inter cælum et terram, mulus cui insederat, pertransivit.
10And one saw this and told Joab, saying: I saw Absalom hanging upon an oak.E vi fu, chi l'osservò, e ne diede parte a Gioab, dicendo: Ho veduto Assalonne appeso ad una quercia.And one sawe this & told Ioab: saying: I saw Absolom hang vpon an oke.Vidit autem hoc quispiam, et nuntiavit Joab, dicens: Vidi Absalom pendere de quercu. 11And Joab said to the man that told him: If thou sawest him, why didst thou not stab him to the ground, and I would have given thee ten sicles of silver, and a belt?E Gioab disse a colui, che gli dava tal nuova: Se l'hai veduto, perchè non lo hai tu conficcato in terra, e io ti avrei dato dieci sicli di argento, e una bandoliera?And Ioab sayd to the man that told him: If thou sawest him, why didst thou not nayle him to the earth, and I had geuen thee ten sicles of siluer, and one belt?Et ait Joab viro qui nuntiaverat ei: Si vidisti, quare non confodisti eum cum terra, et ego dedissem tibi decem argenti siclos, et unum balteum ? 12And he said to Joab: If thou wouldst have paid down in my hands a thousand pieces of silver, I would not lay my hands upon the king’s son for in our hearing the king charged thee, and Abisai, and Ethai, saying: Save me the boy Absalom.E quegli rispose a Gioab: Quando mi avessi messo in mano mille monete d'argento, non avrei stesa la mano contro il figliuolo del re: mentre udimmo ben noi come il re ordinò, e disse a te, ad Abisai, e ad Ethai: Conservatemi il figliuolo Assalonne.Who sayd to Ioab: If thou wouldest pay downe in my handes a thousand peeces of siluer, I would not lay my handes vpon the kinges sonne: for in our hearing the king commanded thee, and Abisai, and Ethai, saying: Keepe me the child Absalom.Qui dixit ad Joab: Si appenderes in manibus meis mille argenteos, nequaquam mitterem manum meam in filium regis: audientibus enim nobis præcepit rex tibi, et Abisai, et Ethai, dicens: Custodite mihi puerum Absalom. 13Yea and if I should have acted boldly against my own life, this could not have been hid from the king, and wouldst thou have stood by me?E se io avessi ardito di tradire l'anima mia, non avrebbe potuto restare ascosa al re simil cosa; e mi avresti tu forse difeso?Yea and if I had done agaynst my life boldly, this could not haue beene hid from the king, and thou wouldest haue stand agaynst it?Sed etsi fecissem contra animam meam audacter, nequaquam hoc regem latere potuisset, et tu stares ex adverso ? 14And Joab said: Not as thou wilt, but I will set upon him in thy sight. So he took three lances in his hand, and thrust them into the heart of Absalom: and whilst he yet panted for life, sticking on the oak,Ma Gioab disse: Non sarà come vuoi tu: anzi io lo trafiggerò in tua presenza. Prese egli adunque in mano tre dardi, e gl'immerse nel petto di Assalonne: e mentre quegli appiccato alla quercia tuttor palpitava,And Ioab sayd: Not as thou wilt, but I wil set vpon him before thee. He tooke therefore three lances in his hand, and thrust them in the hart of Absalom: and when as yet he panted for life sticking on the oke,Et ait Joab: Non sicut tu vis, sed aggrediar eum coram te. Tulit ergo tres lanceas in manu sua, et infixit eas in corde Absalom: cumque adhuc palpitaret hærens in quercu, 15Ten young men, armourbearers of Joab, ran up, and striking him slew him.Corsero dieci giovani scudieri di Gioab, e co' loro colpi lo finirono.there ranne ten yong men the squyers of Ioab, and striking they killed him.cucurrerunt decem juvenes armigeri Joab, et percutientes interfecerunt eum.
16And Joab sounded the trumpet, and kept back the people from pursuing after Israel in their flight, being willing to spare the multitude.E Gioab fece suonare la sua tromba, e contenne il popolo dall'inseguire i fuggitivi, risparmiar volendo la moltitudine.And Ioab sounded the trumpet, and stayed the people, that they should not pursew Israel fleeing, willing to spare the multitude.Cecinit autem Joab buccina, et retinuit populum, ne persequeretur fugientem Israël, volens parcere multitudini. 17And they took Absalom, and cast him into a great pit in the forest, and they laid an exceeding great heap of stones upon him: but all Israel fled to their own dwellings.E presero Assalonne, e lo gettarono nel bosco in una buca grande; e lo gettarono nel bosco in una buca grande; e gettaron sopra di lui una massa altissima di pietre: e tutto Israele se ne fuggì alle sue tende.And they tooke Absalom, and cast him in the forrest, into a great pitte, and they heaped vpon him an exceding great heape of stones: but al Israel fled into their tabernacles.Et tulerunt Absalom, et projecerunt eum in saltu, in foveam grandem, et comportaverunt super eum acervum lapidum magnum nimis: omnis autem Israël fugit in tabernacula sua. 18Now Absalom had reared up for himself, in his lifetime, a pillar, which is in the king’s valley: for he said: I have no son, and this shall be the monument of my name. And he called the pillar by his own name, and it is called the hand of Absalom, to this day.Or Assalonne si era eretto, mentre era in vita, un monumento nella valle del re: perocché diceva: Io non ho un figliuolo: lascerò questa memoria del nome mio. E diede a quel monumento il suo nome, e si chiama fino al dì d'oggi la Mano di Assalonne.Moreouer Absalom had erected to himself, whiles he yet liued, a title which is in the kinges Valley: for he said: I haue no sonne, and this shal be a monument of my name. And he called the title by his name, and it is called The hand of Absalom, vntil this present day.Porro Absalom erexerat sibi, cum adhuc viveret, titulum qui est in Valle regis: dixerat enim: Non habeo filium, et hoc erit monimentum nominis mei. Vocavitque titulum nomine suo, et appellatur Manus Absalom, usque ad hanc diem. 19And Achimaas the son of Sadoc said: I will run and tell the king, that the Lord hath done judgment for him from the hand of his enemies.Or Achimaas figliuolo di Sadoc disse: Correrò a recare a Davidde la nuova, come il Signore ha fatta a lui giustizia contro i suoi nemici.And Achimaas the sonne of Sadoc said: I wil runne, and tel the king, that our Lord hath done him iudgement of the hand of his enemies.Achimaas autem filius Sadoc, ait: Curram, et nuntiabo regi quia judicium fecerit ei Dominus de manu inimicorum ejus.
20And Joab said to him: Thou shalt not be the messenger this day, but shalt bear tidings another day: this day I will not have thee bear tidings, because the king’s son is dead.Ma Gioab disse a lui: Non porterai le nuove oggi, ma un'altra volta: oggi non voglio, che porti le nuove tu, perchè il figliuolo del re è morto.To whom Ioab said: Thou shalt not be messenger this day, but thou shalt carie the message an other day: to day I wil not haue thee carie the message, for the kinges sonne is dead.Ad quem Joab dixit: Non eris nuntius in hac die, sed nuntiabis in alia: hodie nolo te nuntiare: filius enim regis est mortuus. 21And Joab said to Chusai: Go, and tell the king what thou hast seen. Chusai bowed down to Joab, and ran.E disse Gioab a Chusi: Va, e riferisci al re quello che hai veduto. Chusi s'inchinò a Gioab, e corse via.And Ioab said to Chusai: Goe, and tel the king what thou hast seene. Chusai adored Ioab, and ranne.Et ait Joab Chusi: Vade, et nuntia regi quæ vidisti. Adoravit Chusi Joab, et cucurrit. 22Then Achimaas the son of Sadoc said to Joab again: Why might not I also run after Chusai? And Joab said to him: Why wilt thou run, my son? thou wilt not be the bearer of good tidings.Ma Achimaas figliuolo di Sadoc disse dipoi a Gioab: Che mal sarà egli, se io pure correrò dietro a Chusi? E Gioab gli disse: Perchè vuoi tu, figliuol mio, far questa corsa? tu non saresti apportatore di grata novella.And againe Achimaas the sonne of Sadoc said to Ioab: What letteth if I also runne after Chusai? And Ioab sayd to him: Why wilt thou runne my sonne? thou shalt not be caryer of good tydinges.Rursus autem Achimaas filius Sadoc dixit ad Joab: Quid impedit si etiam ego curram post Chusi ? Dixitque ei Joab: Quid vis currere, fili mi ? non eris boni nuntii bajulus. 23He answered: But what if I run? And he said to him: Run. Then Achimaas running by a nearer way passed Chusai.E quegli rispose: E se io facessi questa corsa? E Gioab gli disse: Corri. Allora Achimaas, presa una scorciatoja, trapassò Chusi.Who answered: But what if I runne? And he said to him: Runne. Achimaas therfore running a nere way out went Chusai.Qui respondit: Quid enim si cucurrero ? Et ait ei: Curre. Currens ergo Achimaas per viam compendii, transivit Chusi. 24And David sat between the two gates: and the watchman that was on the top of the gate upon the wall, lifting up his eyes, saw a man running alone.Or Davidde stava sedendo tra le due porte: e una sentinella, che stava in cima alla porta sulla muraglia, alzati gli occhi, vide un uomo solo che correva;And Dauid sate betwen the two gates: and the watchman that was in the toope of the gate vpon the wal, lifting vp his eies, saw a man running alone.David autem sedebat inter duas portas: speculator vero, qui erat in fastigio portæ super murum, elevans oculos, vidit hominem currentem solum.
25And crying out he told the king: and the king said: If he be alone, there are good tidings in his mouth. And as he was coming apace, and drawing nearer,E alzò la voce per dirlo al re, e il re disse: Se egli è solo, reca buona novella: ma quegli venendo in tutta fretta, e avvicinandosi di più,And crying out he told the king: and the king said: If he be alone, there are good tydinges in his mouth. And he making hast, and coming neerer,Et exclamans indicavit regi: dixitque rex: Si solus est, bonus est nuntius in ore ejus. Properante autem illo, et accedente propius, 26The watchman saw another man running, and crying aloud from above, he said: I see another man running alone. And the king said: He also is a good messenger.La sentinella vide un altr'uomo, che correva, e gridando da alto disse: Comparisce un altr'uomo, che corre, ed è solo. E il re disse: Anche questo porta buone nuove.the watchman saw an other man running, and crying alowde in the toppe, he said: There appeareth vnto me an other man running alone. And the king said: And this is a good messenger.vidit speculator hominem alterum currentem, et vociferans in culmine, ait: Apparet mihi alter homo currens solus. Dixitque rex: Et iste bonus est nuntius. 27And the watchman said: The running of the foremost seemeth to me like the running of Achimaas the son of Sadoc. And the king said: He is a good man: and cometh with good news.E la sentinella disse: Se bado alla maniera di correre del primo, mi sembra ch'ei sia Achimaas figliuolo di Sadoc. E il re disse: Egli è uomo dabbene, e viene a portare buone nuove.And the watchman, I behold, said he, the running of the former, as it were the running of Achimaas the sonne of Sadoc. And the king said: He is a good man: and cometh bringing good newes.Speculator autem: Contemplor, ait, cursum prioris, quasi cursum Achimaas filii Sadoc. Et ait rex: Vir bonus est, et nuntium portans bonum venit. 28And Achimaas crying out, said to the king: God save thee, O king. And falling down before the king with his face to the ground, he said: Blessed be the Lord thy God, who hath shut up the men that have lifted up their hands against the lord my king.E Achimaas gridò, e disse al re: Dio ti salvi, o re: e prostratosi per terra dinanzi a lui, lo adorò e disse: Benedetto il Signore Dio tuo, il quale ha messi alle strette coloro, che alzaron le mani contro il re mio signore.And Achimaas crying, sayd to the king: God saue thee ô king. And adoring the king before him flatte to the earth, he said: Blessed be our Lord thy God, who hath shut vp the men that haue lifted vp their handes against my lord the king.Clamans autem Achimaas, dixit ad regem: Salve rex. Et adorans regem coram eo pronus in terram, ait: Benedictus Dominus Deus tuus, qui conclusit homines qui levaverunt manus suas contra dominum meum regem.
29And the king said: Is the young man Absalom safe? And Achimaas said: I saw a great tumult, O king, when thy servant Joab sent me thy servant: I know nothing else.E disse il re: È egli salvo il figliuolo Assalonne? E Achimaas disse: Io vidi un grande scompiglio quando Gioab tuo servo, o re, spediva me tuo servo: altra cosa io non so.And the king said: Is the child Absalom safe? And Achimaas sayd? I saw a great tumult, when thy seruant Ioab sent, ô king, me thy seruant: other thing I know not.Et ait rex: Estne pax puero Absalom ? Dixitque Achimaas: Vidi tumultum magnum cum mitteret Joab servus tuus, o rex, me servum tuum: nescio aliud. 30And the king said to him: Pass, and stand here.E il re a lui: Avanzati, e posati qui. E quando quegli si fu avanzato al suo posto,To whom the king, Passe, sayd he, and stand here.Ad quem rex: Transi, ait, et sta hic. Cumque ille transisset, et staret, 31And when he had passed, and stood still, Chusai appeared and coming up he said: I bring good tidings, my lord, the king, for the Lord hath judged for thee this day from the hand of all that have risen up against thee.Comparve Chusi, e in arrivando disse: Buone nuove io ti porto, o re mio signore: perocché oggi il Signore ha sentenziato in tuo favore liberandoti dalle mani di quelli che si son ribellati.And when he had passed, and stood, Chusai appeared: and coming he sayd: I bring good tydinges my lord king: for our Lord hath iudged for thee this day of the hand of al that haue rysen against thee.apparuit Chusi: et veniens ait: Bonum apporto nuntium, domine mi rex: judicavit enim pro te Dominus hodie de manu omnium qui surrexerunt contra te. 32And the king said to Chusai: Is the young man Absalom safe? And Chusai answering him, said: Let the enemies of my lord, the king, and all that rise against him unto evil, be as the young man is.Ma il re disse a Chusi: È egli salvo il figliuolo Assalonne? Rispose a lui Chusi: Sia come di quel figliuolo, così di tutti i nemici del re mio signore, e di tutti quelli che si ribellano contro di lui per nuocergli.And the king sayd to Chusai: Is the child Absalom safe? To whom Chusai answering, sayd: Let the enemies of my lord the king become, as the child, and al that ryse against him vnto euil.Dixit autem rex ad Chusi: Estne pax puero Absalom ? Cui respondens Chusi: Fiant, inquit, sicut puer, inimici domini mei regis, et universi qui consurgunt adversus eum in malum. 33The king therefore being much moved, went up to the high chamber over the gate, and wept. And as he went he spoke in this manner: My son Absalom, Absalom my son: would to God that I might die for thee, Absalom my son, my son Absalom.Allora il re pieno di dolore salì alla camera, che era sopra la porta, e pianse, e nell'andare diceva: Assalonne figliuol mio, Assalonne figliuol mio! Chi mi concederà, che io muoja per te, Assalonne figliuol mio, figliuol mio Assalonne?The king therfore being made sorie, went vp into the high chamber of the gate, and wept. And thus he spake, going: My sonne Absalom, Absalom my sonne: who would graunt me that I might die for thee, Absalom my sonne, my sonne Absalom.Contristatus itaque rex, ascendit cœnaculum portæ, et flevit. Et sic loquebatur, vadens: Fili mi Absalom, Absalom fili mi: quis mihi tribuat ut ego moriar pro te, Absalom fili mi, fili mi Absalom ?
18:1
Year of the World 2981, Year before Christ 1023.
Calmet
Hundreds. Josephus only allows David 4000 men. But his army seems to have been pretty numerous, since he divides it into three parts, and appoints three head commanders, with officers of a thousand, etc., under them. See ver. 4. (Calmet)
Salien
He designed to lead them to battle himself, if the people had not dissuaded him. (Salien)
18:3
Calmet
Ten thousand, "like us." (Hebrew) (Calmet)
Menochius
Succour us, "by praying for us." (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius)
Tacitus
David was persuaded "to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle." (Tacitus, An. ii.)
18:5
Menochius
Save me: do not hurt, ver. 12. St. Augustine (Doct. 3:23.) concludes, that David wished to allow his son time for repentance. (Menochius)
Abulensis
He seems to have been sure of victory. (Abulensis)
18:6
Calmet
Ephraim, where the men of that tribe had formerly signalized themselves, Judges vii., and viii., and xii. (Calmet)
18:8
Haydock
Country; people fighting in great numbers. But the army of Absalom was soon dispersed. (Haydock)
Haydock
Consumed, viz., by pits and precipices: (Challoner) "wild beasts." (Syriac, etc.) Many also died of their wounds, and were slain in the wood; (Calmet) so that not less, probably, than 50,000 perished on this fatal day. (Haydock)
18:9
Calmet
Oak, between the branches, which hindered him from escaping. (Calmet)
Menochius
His beautiful curls got also entangled. (Menochius)
18:11
Haydock
Silver, somewhat above a guinea: sicles are not expressed in Hebrew. (Haydock)
Claud
Belt, the richest part of armour. Jonathan and Ajax made presents of their belts to David and Hector, 1 Kings 18:4. (Homer, Iliad H.) See Job 13:18. The Romans wore very splendid belts. Balteus et notis fulserunt cingula bullis. (Claud., Proserp. ii.)
18:12
Save. Protestants, "beware that none touch the young man."
18:13
Haydock
My own. Some copies of the Hebrew and Septuagint read, "his;" others, my, etc. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king's order. (Haydock)
Calmet
By me? or, omitting the mark of interrogation, "Thou wouldst have declared thyself against me." (Calmet)
18:14
Haydock
Sight. Hebrew, "I will not tarry thus with thee." I will not stand to refute these reasons, nor imitate thy example. (Haydock)
18:15
Calmet
Ten. Naharai alone is specified, 2 Kings 23:37. Why he had ten does not appear. (Calmet)
Haydock
Slew him, inflicting many wounds on him; though Joab had already done sufficient. (Haydock)
Salien
These men abused his corpse, as if to revenge the insult offered to David's ten wives. (Salien)
Haydock
It is asked whether Joab did wrong? He consulted the public welfare, rather than the parental affection of the king for a son, whom the law condemned to die for rebellion, incest, and murder, Leviticus 18:29., and 2 Kings 13:28. But still he was not a proper judge to inflict this death in cold blood; and thus to render the salvation of Absalom's soul more desperate. David would, however, have done well to have punished this son, as incorrigible and dangerous to the state. (Haydock)
18:17
Menochius
Him. Thus was the law executed upon Absalom, Deuteronomy 21:18. (St. Jerome) (Menochius)
Calmet
History scarcely affords a more detestable character; and his punishment was no less terrible than instructive. He was a figure of the Jews persecuting Jesus Christ, while he gave his blood for the redemption of these his enemies, and prayed for them. As they continued obdurate, they were held up as objects of horror both to heaven and to all nations, like Absalom suspended on the tree, and rejected by heaven and earth. (Calmet)
18:18
Josephus
No son. The sons mentioned above, 2 Kings 14:27, were dead when this pillar was erected; unless we suppose he raised this pillar before they were born: (Challoner) or meant this pillar to perpetuate his memory, when they should be no more. (Josephus, [Antiquities?] 7:9.)
This author says that it was a pillar of marble; so that it is different from that which Doubdan (15) mentions, observing , that all who pass throw a stone at it. Thus was his vanity chastised!
Menochius
Hand, work. So Martial (VIII. 51.) says of a vial! Mentoris haec manus est an, Polyclete, tua? (Menochius)
G.[Calmet?]
The same word is translated, triumphal arch, 1 Kings 15:12. (G.[Calmet?])
18:21
Grotius
Chusi: perhaps, of Ethiopian extraction. (Grotius)
18:22
Calmet
Tidings. People of reputation did not wish to perform this office, 3 Kings 2:42. Hebrew, "these tidings will bring thee nothing;" or, "do not suit thee." (Calmet)
Haydock
Protestants, "seeing thou hast no tidings ready?" (Haydock)
18:24
Two gates, one leading into the town, the other into the country. In the middle was a chamber for public meetings, and another above, Job 29:7. On the roof a guard was stationed on this occasion.
18:25
Calmet
Mouth. If the army had been routed, all would have been in confusion. (Calmet)
Menochius
Now they are employed in plundering the vanquished. (Menochius)
18:28
Haydock
Shut up; frustrated the attempts of the enemy, and consigned many to the grave. (Haydock)
18:29
Calmet
Else. This was false, ver. 20. (Calmet)
Haydock
But he wished not to communicate the bad news; for which reason he had got first to the king. (Haydock)
18:32
Haydock
Is. This was as much as to tell plainly that he was dead, (Menochius) or at least, a prisoner. But David understood him right. (Haydock)
18:33
Menochius
Wept, in private. (Menochius)
Would. David lamented the death of Absalom, because of the wretched state in which he died; and therefore would have been glad to have saved his life, even by dying for him. In this he was a figure of Christ weeping, praying, and dying for his rebellious children, and even for them that crucified him. (Challoner; St. Ambrose (de Ob. Valent.); Theodoret, q. 35.)
Calmet
David had presently ceased to weep for the son of Bethsabee, because he had reason to hope that he was saved. (Calmet)
18:8
Consumed.... Viz., by pits and precipices.
18:18
No son.... The sons mentioned above, chap. 14.27, were dead when this pillar was erected: unless we suppose he raised this pillar before they were born.
18:33
Would to God.... David lamented the death of Absalom, because of the wretched state in which he died: and therefore would have been glad to have saved his life, even by dying for him. In which he was a figure of Christ weeping, praying and dying for his rebellious children, and even for them that crucified him.
18:5
Dauid moued with compassion towardes his sonne Absalom, being in actual rebellion against him presigured Christs cōpassion, towards his persecuters, being his creatures, praying for them in his passion. S. Ambrose in Psal. •18. v. 108.
18:18
Al his sonnes being •ea•, ••t he had once three sonnes & a daughter. chap. 14. v. 〈◊〉.
18:5
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.22
… But whilst that delay took place, which the prophet, being prudent above all, thought ought to intervene, they could no longer hold out or bear it. Then David having no doubt about the victory commended his son to those who went out to fight, so that they should spare him.
18:14
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 3
… For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also, and the two hundred and fifty who conspired with him against Aaron, were destroyed by fire. Absalom, again,
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.25
25. Holy David lost two sons; the one incestuous, the other a parricide.
18:24
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… For having seen that there has been much rain in the regions of Ethiopia, and knowing that they are the cause of the flood of the river before the water has come to Egypt they run on and announce it. And this men could have told, if they had as great power of running as the demons. And as David’s spy
18:33
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.28
28. But that same David, that the difference of his actions may not perhaps disturb those who cling to the words of Scripture; that same David, I say, who had not wept for the innocent infant, wept for the parricide when dead. For at the last, when he was wailing and mourning, he said, “O my son Absalom, my son Absalom! Who will grant me to die for thee!”
St Ambrose of Milan † AD 397 Concerning Repentance 2.11
… Wherefore holy David says to all: “Come, let us worship and fall down before Him, and mourn before our Lord Who made us.” But for a sinner who has died without repentance, because nothing remains but to mourn grievously and to weep, you find him groaning and saying: “O my son Absalom! my son Absalom!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son’s case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father ( πατραλοίας ), and still he said, “Would that I might have died for thee!” (
St Jerome † AD 420 The Letters of St. Jerome 39.4
4. Why should I not mourn, you say? Jacob put on sackcloth for Joseph, and when all his family gathered round him, refused to be comforted. “I will go down,” he said, “into the grave unto my son mourning.” David also mourned for Absalom, covering his face, and crying: “O my son, Absalom…my son, Absalom! Would God I had died for thee, O Absalom, my son!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 3.1
… or in the history of the New Testament, when Judas was the betrayer of our Lord; how “father’s peace” can be understood. But both in the former place they who read carefully, see that David in that war was at peace with his son, who even with sore grief lamented his death, saying, “O Absalom, my son, would God I had died for thee!”
18:5
Verse 5. SPARE ME THE BOY ABSALOM. — Here the paternal piety of David contends with the impiety of the hostile Absalom, in the blazing parricide crime and battle of the latter. Hear St. Chrysostom, homily On Absalom, vol. I: From there madness rises up against the father, from here clemency demands that the parricide be spared. From there fury, from here piety works. From there insanity, from here mercy interposes. From there cruelty, from here goodness is shown. The parricide unharmed rages, David is harmed and becomes gentle. Piety is overcome by impiety, yet the piety of the father is not moved, nor is it conquered by the sword, nor changed by terror. The parricide is neither broken by reason, nor deterred by impending death.
18:6
Verse 6. And the battle was in the forest of Ephraim. — This forest was not in the tribe of Ephraim, for this dwelt on this side of the Jordan; but both armies had crossed the Jordan into Gilead, as was said in the preceding chapter, verses 2, 4. This forest was therefore beyond the Jordan, in the tribe of Gad near the city of Mahanaim, to which David had withdrawn, not far from the Sea of Galilee: see the geographical tables of Adrichomius. It was called "Ephraim" from some event, either because it was opposite to the tribe of Ephraim, or because this tribe sent its flocks there to pasture, or because some battle had been fought in it. Thus Abulensis, Vatablus and others.
18:8
Verse 8. AND MANY MORE WERE THOSE WHOM THE FOREST HAD CONSUMED. — "Forest," that is, the wild beasts of the forest: namely lions, wolves, tigers lurking in the forest, which shows that this was a divine vengeance, says St. Jerome, Cajetan, Angelomus. Again "forest," that is, precipices and hidden ditches of the forest, into which the fleeing fell. Thus Abulensis, Vatablus and others.
18:9
Vers. 9. HIS HEAD CLEAVED UNTO THE OAK. — The Septuagint, his head was entangled in a tree; the Chaldean, and his head was caught in the oak; Vatablus, his head was held by the oak; the Hebrew, his hair cleaved in the tangled branches of the oak. Therefore the thick and long hair of Absalom, entangled in the thick and twisted branches of the oak, cleaved to it. By his hair, therefore, in which Absalom had gloried, he is punished and hanged. Thus Abulensis and Josephus. Cajetan adds that his head was held between two branches, namely the head is twisted, which he had wished to lift up proudly against his father. Hear St. Chrysostom, hom. On Absalom, vol. I: He is inscribed in the branches, bound by the wood, with throat pierced he is bound. Now hanging dead he is found by men, whom neither heaven could see alive, nor earth could further sustain. O abominable reward of the parricide! The injury to his father is not defended by a fighting sword, not by a hostile hand, not by the blow of a javelin, but the wood avenges it, the tree takes vengeance, the branches defend it. AND WHILE HE HUNG BETWEEN HEAVEN AND EARTH, THE MULE ON WHICH HE HAD SAT PASSED UNDER. — The Septuagint, and he was suspended in the tree between heaven and earth, etc. So also the Chaldean. Observe here the punishment justly measured by God's vengeance to Absalom's crime in every respect: he sought his father's throne; a gallows is given to him as a throne. He desired to be crowned with a diadem, behold his crown was his hair entangled in the tree. He desired a scepter, behold three lances serve him as a triple scepter by which he is pierced. He coveted a royal retinue, the same is provided to him by Joab's men-at-arms. Therefore his punishment was turned into a sepulcher and an epitaph of his crime. Hear Chrysostom, hom. in Psalm.: "Absalom attacked David, was slain by Joab, and was suspended on a high tree, he who had raised himself against his father; and he was defined by a tree, he who fought against his root; and he was bound by a branch, he who was broken off from paternal affection; and he was held by his head, he who strove to take away his father's head; and like fruit he hung from a tree, he who wished to cut down nature's husbandman; and he was pierced in his heart by a javelin, slain there, where he was preparing slaughter." He then adds the reason why Absalom was suspended: "Therefore Absalom could be seen suspended in the midst of heaven and earth. Heaven did not admit him. For if it cast out the first rebel, the devil, how would it have admitted this second rebel? Earth opposed him, not bearing to be defiled by the steps of the parricide. For if the earth devoured Dathan, who had spoken against Moses, and opened his mouth against him who had impiously opened his mouth; how could it have borne feet running against his father?"
18:11
11. WHY DID YOU NOT PIERCE HIM TO THE GROUND, — so that he would fall to the earth, and there pierced would expire; it is clear from the Hebrew.
18:14
14. He took therefore three lances (shorter ones, whence the Septuagint translates, three darts; the Chaldean, three missiles; Vatablus, three spears; for this is what the Hebrew CORDE signifies), AND THRUST THEM THROUGH THE HEART OF ABSALOM, — so that his false and double heart, indeed triple heart, by which he had outwardly feigned obedience before his father, but inwardly had fostered ambition for the kingdom and rebellion; his traitorous heart, I say, is pierced by a triple weapon. St. Chrysostom gives this reason, in the place already cited, saying: He thrust three arrows into the heart of the heartless one, striking him there, where was the receptacle of iniquity, and while he hung sublime in the tree, David sang a beautiful epitaph for him: I saw the wicked highly exalted and lifted up like the cedars of Libanus; and I passed by, and lo he was not. The same Chrysostom in Psal. VII, vol. I: "And that you may know that what was done was not the work of human skill, but was entirely the work of divine judgment, his hair and the wood bound him, and a brute animal delivered him, and in place of a rope his hair, and in place of wood the tree served. In place of a soldier the mule brought him. Consider moreover (which is admirable), when he suffered these things, none of his men dared to approach him, though there was so much space. But God had provided this, so that he would neither be taken down, nor bound be brought to his father, because paternal affection had shown too much willingness to spare him; and what is more admirable, he who reconciled his father to him, Mystically the Gloss says: Absalom's tree, it says, signifies the gallows of hell; the three lances signify the threefold punishment of the damned, namely fire, the worm, and the deprivation of the beatific vision. Moreover Joab sinned in killing Absalom, because he killed him against the king's command ordering him to be spared; therefore he did not have authority and right to kill him, says Abulensis, who thinks that for this reason David took away from him the leadership and command of the army, cap. XIX, vers. 43. However Cajetan excuses Joab, in that he understood the word of David concerning sparing Absalom, not as a command, but as an admonition and desire or an indication of paternal affection. Again, in that he killed him in the heat of battle from zeal for avenging so great a crime and parricide. Finally, in that he feared, if he were spared, he would renew the war, or otherwise plot against his father: Joab also feared for himself, lest he be killed by Absalom.
18:16
16. HE RESTRAINED THE PEOPLE LEST THEY SHOULD PURSUE THE FLEEING ISRAEL. — For it is a political precept that in universal rebellion the leaders should be punished; but the multitude should be spared, lest the prince be destitute of his subjects, and the king be without a kingdom. Thus Moses hanged the princes who had been leaders of the people to the worship of Beelphegor, but spared the people, Numbers XXV, 4. Joab did the same in the sedition of Sheba, as we shall hear in chapter XX. So also Elias slew the priests of Baal, who fostered the people in idolatry, III Kings XVIII, 40.
18:17
17. THEY CAST HIM INTO A GREAT PIT, AND BROUGHT TOGETHER UPON HIM A HEAP OF STONES; — so that by this heap they might bury both his crime, his name and his memory, and consign them to eternal oblivion equally with the mark of infamy: for indeed, as St. Jerome says, he was most wicked and liable to a twofold death; namely, he who both dishonored his father greatly against the precept of the law, and revealed his shame, publicly violating his concubines.
18:18
18. FOR HE SAID: I HAVE NO SON, AND THIS SHALL BE A MONUMENT OF MY NAME. — We heard in chapter XIV, verse 27, that Absalom had three sons and one daughter. Therefore these sons were already dead, or certainly Absalom erected this monument before he had begotten them. Thus Abulensis, Cajetan, and Dionysius. Whence the Chaldean translator renders it, he had no surviving son. Otherwise the Rabbis and Lyran, who think that Absalom left sons after him, but unfit for reigning, or soon to die on account of the father's rebellion. Hear their history, or rather fable, which St. Jerome relates in the Tradition: "The Hebrews relate that when he was taken down from the oak, he asked for a respite before he should be killed, so that he might make for himself a monument for his memory, because he did not have a son such as would be worthy of the kingdom; for he thought his sons not only unworthy of the kingdom, but also on account of his sin, which he committed against his father AND THIS SHALL BE A MONUMENT OF MY NAME. — This monument or title of Absalom still exists, "in the valley of the King," verse 18, that is in the valley of Josaphat, with the name of his sepulcher, which is adorned with flowers carved on the top, as an eyewitness, Zuallardus, writes in book III of his pilgrimage on the second day. Hear Adrichomius in the Description of Jerusalem, number 227. The monument or hand of Absalom was a column and marble statue with an inscription, distant two stadia from Jerusalem, which Absalom while living had erected for himself as a monument in the royal valley. Where even now a tower and a great heap of stones stands, which daily increases more and more. For pagans and pilgrims passing that way have the custom that each one casts a stone upon it, and as if avenging according to law his rebellion against David his father, they curse him with such a malediction: "Cursed be the parricide Absalom; and whoever unjustly persecutes his parents, cursed be they forever." Hence it is clear that the title or monument of Absalom was a marble column, upon which stood a statue of him; whence Josephus says it was a statue. Others call it a building. Vatablus calls it a triumphal arch or pyramid, and from this he gathers that Absalom was proud and ambitious, and excessively desirous of praise and glory, and therefore this proud monument was repaid to him by a vile and rough heap of stones. AND IT IS CALLED THE HAND OF ABSALOM. — "Hand," that is a monument raised by the hand and work of Absalom. It is a metonymy. Tropologically, the ambitious, as Absalom was, erect for themselves titles and pyramids, so that they might make their name eternal, and they call them their "hands," saying: "Our hand exalted has done this." Thus Dionysius.
18:25
25. If he comes alone, it is good news. — For it is a sign that mine are victors, and that the enemies are being pursued when defeated; for if mine had been slain and defeated, surely this man would not come alone, but many with him would flee and betake themselves to the city to save their lives.
18:33
33. MY SON ABSALOM. — David wept for the death of Absalom not so much as present, as eternal, because he was slain in the very act of parricide; whence he feared, indeed he believed him to be damned. Further, St. Chrysostom, in the homily On Absalom, answers David and restrains his lamentations, saying: Why do you weep, glorious father? Why do you lament, as if you approved what Absalom dared to do? Why do you weep for the wicked, as if you wished him to perpetrate parricide: you weep for the glory of the victor's army; if the death of the enemy is wept, there cannot be joy in victory, if the punishment of the parricide is lamented. That one was not your son, who thus violated paternal affection. He did not deserve to be called yours, who violated the right of your most holy father. Your army did not despise you, nor your commanders, to whom you ordered that the wicked be spared, but that tree avenged you first; it defended you, it avenged the injury of the wounded father, which did not hear you, it vindicated. And a little later, he adds the reason, saying: For he ought to have perished by a new punishment, he who wished to bring upon the world a new crime through the death of his father. Finally, paternal affection toward his son, though wicked, urged David. For, as Quintilian says, Declamation 322: He was a father; these affections are never so overcome that they do not finally return to their nature.
Is Absalom damned? You may ask whether Absalom is damned? Some deny it; for pierced through with spears he did not immediately expire; he had therefore time for repentance. But pierced in the very act of crime, he seems to have had neither mind, nor counsel, nor reason to think of God and his salvation; but oppressed by wounds, with his mind lulled and buried, he seems to have breathed out his wretched soul and to have been damned. Thus St. Augustine judges, book III On Christian Doctrine, chapter XXI, and book XXII Against Faustus, chapter LXVI; Silvianus, book II On Providence; St. Chrysostom, homilies 69 and 70 to the People; St. Bernard, sermon 26 in the Canticles; Theodoret, Procopius and others here. For, as St. Augustine says: This is the just judgment of God, that the sinner who in life forgot God, in death forgets himself also. A crime altogether similar was that of Chramnus, son of Clotharius king of the Franks, who rebelling against his father fell by a like vengeance; concerning whom hear Gregory of Tours, book IV of the History of the Franks, chapter XX: "Clotharius went forth like a new David to fight against Absalom his son, weeping and saying: Look down, O Lord, from heaven, and judge my cause, for I suffer injuries from my son unjustly; look down and judge justly; and impose upon him that judgment which thou didst once place between Absalom and his father David. Therefore as they fought together; the count of the Bretons turned his back, and there he fell: finally Chramnus took to flight, having ships prepared in the sea; but while he wished to free his wife and daughters, he was overwhelmed by his father's army, captured and bound. When this was announced to King Clotharius
Machine translation from the Latin, not reviewed.
18:2
… For the daring with which he hurled himself, routing them, against 300 enemies, he was included in the second triad of David's heroes and earned the command of part of the Davidic army against the Ammonites (ibid. 10:9-14), against Absalom (ibid. 18:2 ff.), against Sheba (ibid. 20:6 ff.), and against the Edomites (I Chron. 18:12). Because of Joab's personal enmities with Abner, he helped his brother in the elimination of the enemy …
18:6
… It is divided by the Jabbok (Nahr ez-Zerqā) into two sections: the northern one, today 'Aǧlūn, the highest part of the plateau (800-900 m.), with Mount Umm ed-Dereǧ (1300) to the south, is well watered, with pasture areas, and as in ancient times (II Sam. 18:6) alternating with woods of oaks, terebinths and pines. …
18:18
… In the Bible it is commemorative of a divine benefit (Gen. 28, 18, 22; 31, 13; 35, 14), or of a covenant (between Jacob and Laban: Gen. 31, 45, 51 f.; of the covenant of Sinai: Ex. 24, 4); it is a symbol of the worship of the true God (Is. 19, 19). As a funerary stele (II Sam. 18, 18; Gen. 35, 20), it is still in use today among Muslims. …
18:19
Ahimaaz (Hebrew, prob. «Brother of the Empire»)
… 15:27-36; 17:17-20). A fighter among David's troops, A., exceedingly swift, brought the king news of the victory over the rebels, but left to the Cushite messenger, whom he had outrun in the race, the unwelcome task of informing him of Absalom's death (ibid. 18:19-31). Many hold that the A. of I Kings 4:7-15, an official of the taxes over Naphtali and son-in-law of Solomon, is our A. Francesco Spadafora
18:21
… In Jer. 13:23 the Cushite is described as belonging to the black race; while in Am. 9:7 a certain contempt is shown toward that people, generally employed as slaves (cf. 2 Sam. 18:21 ff.; Jer. 38:7; 39:16). Yet even the wife of Moses was a Cushite (Num. 12:1). Angelo Penna
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.