David, at the remonstrances of Joab, ceaseth his mourning. He is invited back and met by Semei and Miphiboseth: a strife between the men of Juda and the men of Israel.
Dauid moued by Ioabs admonition, 8. ceaseth mourning for Absalom, and reconcileth the rebels. 19. Semei is pardoned. 24. Mipbiboseth clereth him self of his seruantes false accusation, yet recouereth not his whole right. 32. Berzellai is courteously intreated. 40. The other tribes contend with Iuda for their affection to the king.
1And it was told Joab, that the king wept and mourned for his son:Or fu detto a Gioab, come il re piangeva, ed era in duolo per ragion del figliuolo.AND it was told Ioab, that the king wept, and mourned for his sonne:Nuntiatum est autem Joab quod rex fleret et lugeret filium suum, 2And the victory that day was turned into mourning unto all the people: for the people heard say that day: The king grieveth for his son.E la vittoria in quel giorno si cangiò in lutto per tutto il popolo, perchè il popolo senti dire in quel giorno: Il re piange il suo figliuolo.And the victorie was turned into mourning that day to al the people: for the people heard it sayd in that day: The king soroweth vpon his sonne.et versa est victoria in luctum in die illa omni populo: audivit enim populus in die illa dici: Dolet rex super filio suo. 3And the people shunned the going into the city that day as a people would do that hath turned their backs, and fled away from the battle.E il popolo si ritenne in quel dì dall'entrare nella città, come suol ritenersi un popolo, che è stato messo in rotta, ed è fuggito dalla battaglia.And the people shunned that day to enter into the citie, as a people turned, & fleing out of battel is wont to shrinke aside.Et declinavit populus in die illa ingredi civitatem, quomodo declinare solet populus versus et fugiens de prælio. 4And the king covered his head, and cried with a loud voice: O my son Absalom, O Absalom my son, O my son.Ma il re si era coperto il capo, e ad alta voce gridava: Figliuol mio Assalonne, Assalonne figlio mio, figlio mio.Moreouer the king couered his head, and cried with a lowd voice: O my sonne Absalom, o Absalō my sonne, o my sonne.Porro rex operuit caput suum, et clamabat voce magna: Fili mi Absalom, Absalom fili mi, fili mi. 5Then Joab going into the house to the king, said: Thou hast shamed this day the faces of all thy servants, that have saved thy life, and the lives of thy sons, and of thy daughters, and the lives of thy wives, and the lives of thy concubines.Ma Gioab andò a trovare il re nella casa, e disse: Tu oggi hai coperta di rossore la faccia di tutti i tuoi servi, i quali hanno salvata la vita tua, e la vita de' tuoi figliuoli, e delle tue figlie, e la vita delle tue mogli, e la vita delle tue concubine.Ioab therfore entring in to the king, into his house, sayd: Thou hast cōfounded this day the countenances of al thy seruantes, that haue saued thy life, and the life of thy sonnes, and thy daughters, and the life of thy wiues, and the life of thy concubines.Ingressus ergo Joab ad regem in domum, dixit: Confudisti hodie vultus omnium servorum tuorum, qui salvam fecerunt animam tuam, et animam filiorum tuorum et filiarum tuarum, et animam uxorum tuarum, et animam concubinarum tuarum.
6Thou lovest them that hate thee, and thou hatest them that love thee: and thou hast shewn this day that thou carest not for thy nobles, nor for thy servants: and I now plainly perceive that if Absalom had lived, and all we had been slain, then it would have pleased thee.Tu ami que' che ti odiano, e hai in odio quei che ti amano: e hai oggi fatto vedere, come non ti cale de' tuoi capitani, e dei tuoi servi, e ora io ho conosciuto esser vero, che se Assalonne fosse vivo, e tutti noi fossimo morti, allora saresti contento.Thou louest them that hate thee, and thou hatest them that loue thee: and thou hast shewed this day that thou carest not for thy nobles, and for thy seruantes: and in deede I knowe now, that if Absalom liued, and al we had beene slayne, then it would please thee.Diligis odientes te, et odio habes diligentes te: et ostendisti hodie quia non curas de ducibus tuis et de servis tuis: et vere cognovi modo, quia si Absalom viveret, et omnes nos occubuissemus, tunc placeret tibi. 7Now therefore arise, and go out, and speak to the satisfaction of thy servants: for I swear to thee by the Lord, that if thou wilt not go forth, there will not tarry with thee so much as one this night: and that will be worse to thee, than all the evils that have befallen thee from thy youth until now.Ora pertanto alzati, ed esci fuora, e parla, e contenta i tuoi servi: perocché io giuro a te pel Signore, che se tu non esci fuora, neppur un uomo si resterà teco questa notte: e questo sarà ben peggio per te, che tutt'i mali, che ti sono caduti addosso dalla tua adolescenza fino al presente.Now therfore arise, and come forth, and speaking vnto them satisfie thy seruantes: for I sweare to thee by our Lord, that if thou wilt not goe forth, not one verely wil remayne with thee this night: and this shal be worse for thee, then al the euils, which haue come vpon thee from thy youth vntil this present.Nunc igitur surge, et procede, et alloquens satisfac servis tuis: juro enim tibi per Dominum quod si non exieris, ne unus quidem remansurus sit tecum nocte hac: et pejus erit hoc tibi quam omnia mala quæ venerunt super te ab adolescentia tua usque in præsens. 8Then the king arose and sat in the gate: and it was told to all the people that the king sat in the gate: and all the people came before the king, but Israel fled to their own dwellings.E il re allora si alzò, e si pose a sedere sulla porta (della città); e tutto il popolo seppe, come il re era assiso alla porta: e tutti in folla si presentarono al re: ma quei d'Israele se n'eran fuggiti alle loro tende.The king therfore arose and sate in the gate: and it was told al the people that the king sate in the gate: and al the multitude came forth before the king, but Israel fled into their tabernacles.Surrexit ergo rex et sedit in porta: et omni populo nuntiatum est quod rex sederet in porta. Venitque universa multitudo coram rege: Israël autem fugit in tabernacula sua. 9And all the people were at strife in all the tribes of Israel, saying: The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines: and now he is fled out of the land for Absalom.E di più tutto il popolo in tutte le tribù d'Israele altercava, e diceva: il re ci liberò dalle mani de' nostri nemici, egli ci salvò dalle mani de' Filistei, e ora ha dovuto fuggire da questa terra a causa di Assalonne.Al the people also stroue in al the tribes of Israel, saying: The king hath deliuered vs out of the hand of our enemies, he hath saued vs from the head of the Philistianes: and now he fled out of the land for Absalom.Omnis quoque populus certabat in cunctis tribubus Israël, dicens: Rex liberavit nos de manu inimicorum nostrorum; ipse salvavit nos de manu Philisthinorum: et nunc fugit de terra propter Absalom.
10But Absalom, whom we anointed over us, is dead in the battle: how long are you silent, and bring not back the king?Or Assalonne unto da noi per nostro re è morto nella battaglia: sino a quando vi state mutoli, e non fate tornare il re?But Absalom whom we annoynted ouer vs, is dead in the battel: how long are you stil, and reduce not the king?Absalom autem, quem unximus super nos, mortuus est in bello: usquequo siletis, et non reducitis regem ? 11And king David sent to Sadoc, and Abiathar the priests, saying: Speak to the ancients of Juda, saying: Why are you the last to bring the king back to his house? (For the talk of all Israel was come to the king in his house.)Ma il re Davidde mandò a dire a' sommi sacerdoti Sadoc e Abiathar: Parlate a' seniori di Giuda, e dite loro: Per qual motivo verrete voi gli ultimi a ricondurre il re a casa sua? (Perocché i discorsi di tutto Israele eran giunti a notizia del re in sua casa)But king Dauid sent to Sadoc, and Abiathar the priestes, saying: Speake to the Ancientes of Iuda, saying: Why come you last to bring backe the king into his house? (And the saying of al Israel was come to the king in his house.)Rex vero David misit ad Sadoc et Abiathar sacerdotes, dicens: Loquimini ad majores natu Juda, dicentes: Cur venitis novissimi ad reducendum regem in domum suam ? (Sermo autem omnis Israël pervenerat ad regem in domo ejus.) 12You are my brethren, you are my bone, and my flesh, why are you the last to bring back the king?Voi siete miei fratelli, voi mie ossa, e mia carne; perchè siete voi gli ultimi a far tornare il re?You are my brethren, you my bone, and my flesh, why do you last bring backe the king?Fratres mei vos, os meum, et caro mea vos, quare novissimi reducitis regem ? 13And say ye to Amasa: Art not thou my bone, and my flesh? So do God to me and add more, if thou be not the chief captain of the army before me always in the place of Joab.E dite ad Amasa: Non se' tu carne mia, e mio sangue? Il Signore faccia a me questo, e peggio, se io non ti fo per sempre capo delle mie schiere in luogo di Gioab.And say ye to Amasa: Art not thou my bone, and my flesh? These thinges do God to me, and these adde he, if thou be not the chiefe captayne of warfare before me alwayes for Ioab.Et Amasæ dicite: Nonne os meum, et caro mea es ? hæc faciat mihi Deus, et hæc addat, si non magister militiæ fueris coram me omni tempore pro Joab. 14And he inclined the heart of all the men of Juda, as it were of one man: and they sent to the king, saying: Return thou, and all thy servants.Ed egli piegò il cuore di tutti gli uomini di Giuda, come se fossero un sol uomo: e mandarono a dire al re: Ritorna tu, e tutti i tuoi servi.And he inclined the hart of al the men of Iuda, as it were of one man: and they sent to the king, saying: Returne thou, and al thy seruantes.Et inclinavit cor omnium virorum Juda quasi viri unius: miseruntque ad regem, dicentes: Revertere tu, et omnes servi tui.
15And the king returned and came as far as the Jordan, and all Juda came as far as Galgal to meet the king, and to bring him over the Jordan.E il re tornò, e andò fino al Giordano, e tutto Giuda andò sino a Galgala incontro al re per servirlo nel passaggio del Giordano.And the king returned, and came as far as Iordan, and al Iuda came as far as Galgal to meete the king, and to bring him ouer Iordan.Et reversus est rex, et venit usque ad Jordanem: et omnis Juda venit usque in Galgalam ut occurreret regi, et traduceret eum Jordanem. 16And Semei the son of Gera the son of Jemini of Bahurim, made haste and went down with the men of Juda to meet king David,Ma Semei di Bahurim figliuolo di Gera figliuolo di Jemini andò in fretta incontro al re Davidde cogli uomini di Giuda,And Semei the sonne of Gera the sonne of Iemini of Bahurim made hast, and went downe with the men of Iuda to meete king DauidFestinavit autem Semei filius Gera filii Jemini de Bahurim, et descendit cum viris Juda in occursum regis David, 17With a thousand men of Benjamin, and Siba the servant of the house of Saul: and his fifteen sons, and twenty servants were with him: and going over the Jordan,Avendo seco mille uomini di Beniamin, e Siba servo della casa di Saul, con quindici suoi figliuoli, venti servi, che eran con lui, e questi gittatisi nel Giordano per presentarsi al re;with a thousand men of Benjamin, and Siba the seruant of the house of Saul: and his fiftene sonnes, and twentie seruantes were with him: and rushing into Iordan,cum mille viris de Benjamin, et Siba puer de domo Saul: et quindecim filii ejus, ac viginti servi erant cum eo: et irrumpentes Jordanem, ante regem 18Passarono il guado affine di far passare la famiglia del re, e fare quello ch'ei comandasse. Ma Semei figliuolo di Gera prostratosi dinanzi al re, quando questi ebbe passato il Giordano,passed the fordes before the king, that they might helpe ouer the kinges houshould, and doe according to his commandement. And Semei the sonne of Gera prostrate before the king, when he had now passed Iordan,transierunt vada, ut traducerent domum regis, et facerent juxta jussionem ejus: Semei autem filius Gera prostratus coram rege, cum jam transisset Jordanem, 19Said to him: Impute not to me, my lord, the iniquity, nor remember the injuries of thy servant on the day that thou, my lord, the king, wentest out of Jerusalem, nor lay it up in thy heart, O king.Gli disse: Non punire, o signor mio, la mia iniquità, e non ricordarti delle ingiurie del tuo servo il dì, in cui uscivi di Gerusalemme, o re mio signore, e non ritenerle, o re, in cuor tuo.sayd to him: Impute not to me my lord the iniquirie, nor remember the iniuries of thy seruant in the day that thou my lord king wentest out of Ierusalem, nor put it in thy hart o king.dixit ad eum: Ne reputes mihi, domine mi, iniquitatem, neque memineris injuriarum servi tui in die qua egressus es, domine mi rex, de Jerusalem, neque ponas, rex, in corde tuo.
20For I thy servant acknowledge my sin: and therefore I am come this day the first of all the house of Joseph, and am come down to meet my lord the king.Perocché io tuo servo conosco il mio peccato, e per questo son oggi venuto il primo di tutta la casa di Giuseppe incontro al re mio signore.For I thy seruant acknowledge my sinne: and therefore this day I am first come of al the house of Ioseph, and am descended to meete my lord the king.Agnosco enim servus tuus peccatum meum: et idcirco hodie primus veni de omni domo Joseph, descendique in occursum domini mei regis. 21But Abisai the son of Sarvia answering, said: Shall Semei for these words not be put to death, because he cursed the Lord’s anointed?Ma Abisai figliuolo di Sarvia rispose, e disse: E basteranno forse queste parole a far sì, che non sia messo a morte Semei, che ha maledetto il cristo del Signore?But Abisai the sonne of Saruia answering, sayd: What shal Semei for these wordes not be slayne, because he reuiled the annoynted of our Lord?Respondens vero Abisai filius Sarviæ, dixit: Numquid pro his verbis non occidetur Semei, quia maledixit christo Domini ? 22And David said: What have I to do with you, ye sons of Sarvia? why are you a satan this day to me? shall there any man be killed this day in Israel? do not I know that this day I am made king over Israel?Ma Davidde disse: Che ho io da fare con voi, o figliuoli di Sarvia? Perchè fate voi oggi da miei avversarii? Sarà egli vero, che si uccida quest'oggi un uomo in Israele? Non so io forse, che oggi sono stato fatto re d'Israele?And Dauid sayd: What is to me and you ye sonnes of Saruia? Why are you made this day as satan to me? Shal there a man be killed in Israel to day? Doe I not know that this day I am made king ouer Israel?Et ait David: Quid mihi et vobis, filii Sarviæ ? cur efficimini mihi hodie in satan ? ergone hodie interficietur vir in Israël ? an ignoro hodie me factum regem super Israël ? 23And the king said to Semei: Thou shalt not die. And he swore unto him.E il re disse a Semei: Tu non morrai: e gliene fe' giuramento.And the king sayd to Semei: Thou shalr not die. And he sware to him.Et ait rex Semei: Non morieris. Juravitque ei. 24And Miphiboseth the son of Saul came down to meet the king, and he had neither washed his feet, nor trimmed his beard: nor washed his garments from the day that the king went out, until the day of his return in peace.Anche Miphiboseth figliuolo di Saul andò incontro al re coi piedi sporchi, e colla barba non tagliata, e non avea lavate le sue vesti dal dì, in cui era partito il re (di Gerusalemme) fino al dì del pacifico suo ritorno.Miphiboseth also the sonne of Saul came downe to meete the king, his feete vnwashed, and his beard not pouled: and he had not washed his garmentes from the day that the king went forth, vntil the day of his returne in peace.Miphiboseth quoque filius Saul descendit in occursum regis, illotis pedibus et intonsa barba: vestesque suas non laverat a die qua egressus fuerat rex, usque ad diem reversionis ejus in pace.
25And when he met the king at Jerusalem, the king said to him: Why camest thou not with me, Miphiboseth?Ed essendosi presentato al re in Gerusalemme, il re gli disse: Perchè non venisti tu meco, o Miphiboseth?And when he had mette the king at Ierusalem, the king sayd to him: Why camest thou not with me Miphiboseth?Cumque Jerusalem occurrisset regi, dixit ei rex: Quare non venisti mecum, Miphiboseth ? 26And he answering, said: My lord, O king, my servant despised me: for I thy servant spoke to him to saddle me an ass, that I might get on and go with the king: for I thy servant am lame.Rispose Miphiboseth: Il mio servo, o re mio signore, si burlò di me: gli avea detto io tuo servo, che mi allestisse l'asino, perchè io sopra di esso potessi andare col re, conciossiachè sono stroppiato io tuo servo.And he answering, sayd: My lord king, my seruant contemned me: and I thy seruant spake to him that he should fadle me an asse, that getting on I might goe with the king: for I thy seruant am lame.Et respondens ait: Domine mi rex, servus meus contempsit me: dixique ei ego famulus tuus ut sterneret mihi asinum, et ascendens abirem cum rege: claudus enim sum servus tuus. 27Moreover he hath also accused me thy servant to thee, my lord the king: but thou my lord the king art as an angel of God, do what pleaseth thee.Ed egli per giunta ha portato accuse contro di me tuo servo a te, o re mio signore: ma tu, o re signor mio, tu se' come un Angelo di Dio: fa quello che è di tuo piacimento.Moreouer he hath also accused me thy seruant to thee my lord king: but thou my lord king art as an Angel of God, doe what pleaseth thee.Insuper et accusavit me servum tuum ad te dominum meum regem: tu autem, domine mi rex, sicut angelus Dei es: fac quod placitum est tibi. 28For all of my father’s house were no better than worthy of death before my lord the king; and thou hast set me thy servant among the guests of thy table: what just complaint therefore have I? or what right to cry any more to the king?Imperocché non ha meritato la casa del padre mio dal re mio signore, se non la morte: e tu ricevesti me tuo servo tra quelli che mangiano alla tua mensa: di che adunque poss'io con giustizia dolermi? o come poss'io ancora importunare il re?For neither was my fathers house ought els, but guiltie of death to my lord king: and thou hast put me thy seruant among the guestes of thy table? What iust complaynt therfore haue I? or what can I further crie out to the king?Neque enim fuit domus patris mei, nisi morti obnoxia domino meo regi: tu autem posuisti me servum tuum inter convivas mensæ tuæ: quid ergo habeo justæ querelæ ? aut quid possum ultra vociferari ad regem ?
29Then the king said to him: Why speakest thou any more? what I have said is determined: thou and Siba divide the possessions.Il re pertanto gli disse: Che occorre, che tu dica di più? quello che ho detto, starà: tu, e Siba, dividetevi le tenute.The king therfore sayd to him: What speakest thou any more? That is determined which I haue spoken: Thou, and Siba diuide the possessions.Ait ergo ei rex: Quid ultra loqueris ? fixum est quod locutus sum: tu et Siba dividite possessiones. 30And Miphiboseth answered the king: Yea, let him take all, forasmuch as my lord the king is returned peaceably into his house.E Miphiboseth rispose al re: Si prenda pur egli ogni cosa, dappoiché il re mio signore se n'è tornato in pace a casa sua.And Miphiboseth answered the the king: Yea let him take al, for so much as my lord king is returned peaceably into his houseResponditque Miphiboseth regi: Etiam cuncta accipiat, postquam reversus est dominus meus rex pacifice in domum suam. 31Berzellai also the Galaadite coming down from Rogelim, brought the king over the Jordan, being ready also to wait on him beyond the river.Similmente Berzellai di Galaad, partitosi da Rogelim, servì il re nel passaggio del Giordano, pronto a seguirlo anche di là dal fiume.Berzellai also the Galaadite, coming downe from Rogelim, brought the king ouer Iordan, being readie also to attend on him beyond the riuer.Berzellai quoque Galaadites, descendens de Rogelim, traduxit regem Jordanem, paratus etiam ultra fluvium prosequi eum. 32Now Berzellai the Galaadite was of a great age, that is to say, fourscore years old, and he provided the king with sustenance when he abode in the camp: for he was a man exceeding rich.Ora Berzellai di Galaad era assai vecchio, cioè di ottant'anni, ed egli avea somministrato viveri al re, quando era agli alloggiamenti: perocché egli era molto facoltoso.And Berzellai the Galaadite was verie old, that is to say, of foure score yeares, and he gaue the king victuals, when he abode in the Fild: for he was an exceding rich man.Erat autem Berzellai Galaadites senex valde, id est, octogenarius, et ipse præbuit alimenta regi cum moraretur in castris: fuit quippe vir dives nimis. 33And the king said to Berzellai: Come with me that thou mayest rest secure with me in Jerusalem.E il re disse a Berzellai: Vieni meco a riposarti in pace a Gerusalemme.The king therfore sayd to Berzellai: Come with me, that thou mayst rest secure with me in Ierusalem.Dixit itaque rex ad Berzellai: Veni mecum, ut requiescas securus mecum in Jerusalem.
34And Berzellai said to the king: How many are the days of the years of my life, that I should go up with the king to Jerusalem?Ma Berzellai disse al re: Di che età son io, che debba andare col re a Gerusalemme?And Berzellai sayd to the king: How manie are the daies of the yeares of my life, that I should goe vp with the king into Ierusalem?Et ait Berzellai ad regem: Quot sunt dies annorum vitæ meæ, ut ascendam cum rege in Jerusalem ? 35I am this day fourscore years old, are my senses quick to discern sweet and bitter? or can meat or drink delight thy servant? or can I hear any more the voice of singing men and singing women? why should thy servant be a burden to my lord, the king?Io ho oggimai ottanta anni: i miei sensi son'eglino assai vegeti per distinguere il dolce dall'amaro? ovver può egli il tuo servo trovar suo piacere nel mangiare, e nel bere? o star ancora a sentire le voci dei cantori, e delle cantatrici? Per qual motivo il tuo servo sarà di aggravio al re mio signore?I am this day foure score yeares old, are my senses quicke to discerne sweete, or sowre? or can meate or drinke delight thy seruant? or can I heare more the voyce of singing men and singing wemen? Why should thy seruant be a burden to my lord the king?Octogenarius sum hodie: numquid vigent sensus mei ad discernendum suave aut amarum ? aut delectare potest servum tuum cibus et potus ? vel audire possum ultra vocem cantorum atque cantatricum ? quare servus tuus sit oneri domino meo regi ? 36I thy servant will go on a little way from the Jordan with thee: I need not this recompense.Ti seguirò io tuo servo ancor per un poco di là dal Giordano: ma non ho bisogno di tal cambiamento.I thy seruant wil goe forward a litle from Iordan with thee: I neede not this recompense,Paululum procedam famulus tuus ab Jordane tecum: non indigeo hac vicissitudine, 37But I beseech thee let thy servant return, and die in my own city, and be buried by the sepulchre of my father, and of my mother. But there is thy servant Chamaam, let him go with thee, my lord, the king, and do to him whatsoever seemeth good to thee.Ma, ti prego, lascia che io tuo servo me ne torni a morire nella mia patria, e ivi io sia sepolto presso alla sepoltura di mio padre, e di mia madre. Ma ecco qui Chamaam tuo servo, venga egli teco, o re signor mio, e fa di lui quello che a te piacerà.,but I besech thee that I thy seruant may returne, and die in my citie, and be buried by the sepulchre of my father, and my mother. But there is thy seruant Chamaam, let him goe with thee, my lord king, and doe to him whatsoeuer semeth good to thee.sed obsecro ut revertar servus tuus, et moriar in civitate mea, et sepeliar juxta sepulchrum patris mei et matris meæ. Est autem servus tuus Chamaam: ipse vadat tecum, domine mi rex, et fac ei quidquid tibi bonum videtur.
38Then the king said to him: Let Chamaam go over with me, and I will do for him whatsoever shall please thee, and all that thou shalt ask of me, thou shalt obtain.E il re gli disse: Verrà meco Chamaam, e io farò per lui tutto quello che tu vorrai, e otterrai da me tutto quello che domanderai.The king therfore sayd to him: Let Chamaam passe on with me, and I wil doe for him whatsoeuer shal please thee, and al, that thou shalt aske of me, thou shalt obtayne.Dixit itaque ei rex: Mecum transeat Chamaam, et ego faciam ei quidquid tibi placuerit: et omne quod petieris a me, impetrabis. 39And when all the people and the king had passed over the Jordan, the king kissed Berzellai, and blessed him: and he returned to his own place.E quando il re, e tutto il popolo ebber passato il Giordano, il re baciò Berzellai, e Io benedisse: ed egli se ne tornò a casa sua,And when al the people and the king had passed Iordan, the king kissed Berzellai, and blessed him: and he returned into his place.Cumque transisset universus populus et rex Jordanem, osculatus est rex Berzellai, et benedixit ei: et ille reversus est in locum suum. 40So the king went on to Galgal, and Chamaam with him. Now all the people of Juda had brought the king over, and only half of the people of Israel were there.E il re passò a Galgala, e con lui Chamaam. Or tutto il popolo di Giuda avea accompagnato il re nel suo passaggio del Giordano, e vi si era trovata solamente la metà del popolo d'Israele.The king therfore passed into Galgal, and Chamaam with him, and al the people of Iuda had brought ouer the king, and the halfe part onlie of the people of Israel were present.Transivit ergo rex in Galgalam, et Chamaam cum eo. Omnis autem populus Juda traduxerat regem, et media tantum pars adfuerat de populo Israël. 41Therefore all the men of Israel running together to the king, said to him: Why have our brethren the men of Juda stolen thee away, and have brought the king and his household over the Jordan, and all the men of David with him?Per la qual cosa tutti gli uomini d'Israele affollatisi intorno al re gli dissero: con qual titolo i nostri fratelli gli uomini di Giuda ti hanno rubato, e han fatto passare il Giordano al re, e alla sua famiglia, e a tutta la gente di David con lui?Therfore al the men of Israel concurring to the king, sayd to him: Why haue our brethren the men of Iuda stolen thee, and brought the king and his houshould ouer Iordan, and al the men of Dauid with him?Itaque omnes viri Israël concurrentes ad regem dixerunt ei: Quare te furati sunt fratres nostri viri Juda, et traduxerunt regem et domum ejus Jordanem, omnesque viros David cum eo ?
42And all the men of Juda answered the men of Israel: Because the king is nearer to me: why art thou angry for this matter? have we eaten any thing of the king’s, or have any gifts been given us?E tutti gli uomini di Giuda risposero a quelli d'Israele: Perchè il re appartiene a noi più dappresso: perchè vi alterate voi per simil cosa? Abbiam noi mangiato qualche cosa al re, ovver sono stati dati a noi dei donativi?And euerie man of Iuda answered the men of Israel. Because the king is neerer to me: why art thou angrie for this matter? haue we eaten any thing of the kinges, or were there giftes geuen vs?Et respondit omnis vir Juda ad viros Israël: Quia mihi propior est rex: cur irasceris super hac re ? numquid comedimus aliquid ex rege, aut munera nobis data sunt ? 43And the men of Israel answered the men of Juda, and said: I have ten parts in the king more than thou, and David belongeth to me more than to thee: why hast thou done me a wrong, and why was it not told me first, that I might bring back my king? And the men of Juda answered more harshly than the men of Israel.E quelli d'Israele risposero a que' di Giuda, e dissero: Noi siam dieci volte da più di voi riguardo al re, e Davidde appartiene a noi più che a voi: per qual motivo ci avete fatto questo torto, e perchè non è stato dato avviso primieramente a me, affinchè io riconducessi il mio re? Ma gli uomini di Giuda risposero con qualche asprezza a quei d'Israele.And a certayne man of Israel answered the men of Iuda, and sayd: I am greater by ten partes with the king, & to me pertayneth Dauid more then to thee: Why hast thou done me wrong, and it was not told me first, that I might bring backe my king? And the men of Iuda answered more sharply then the men of Israel.Et respondit vir Israël ad viros Juda, et ait: Decem partibus major ego sum apud regem, magisque ad me pertinet David quam ad te: cur fecisti mihi injuriam, et non mihi nuntiatum est priori, ut reducerem regem meum ? Durius autem responderunt viri Juda viris Israël.
19:1
Year of the World 2981.
19:2
Menochius
Mourning, as is commonly the case in civil wars. The king being oppressed with grief, a triumph was out of season. (Menochius)
19:3
Menochius
Shunned. Hebrew, "stole away," fearing to enter; though they did at last, in a clandestine manner, (Calmet) by another gate. (Menochius)
19:4
Head, continuing to mourn. See 2 Kings 15:30.
Thus Bion says, "I bewail Adonis. The beautiful Adonis is no more," etc.
19:5
19:6
Haydock
Thee. What insolence! Kings are often forced to brook the affronts of their higher servants, as well as other masters. There is a gradation in human affairs, which makes the next in dignity and power think himself equal to the highest. Similis ero altissimo, Isaias 14:14. (Haydock)
Menochius
David sincerely desired the welfare of all his people, as well as of Absalom. (Menochius)
19:7
Calmet
To. (satisfac). Hebrew, "speak to the heart," etc., with a cheerful countenance, to testify that their services will be rewarded. (Calmet)
19:8
Haydock
Israel, the rebels, as distinguished form Juda, or those who adhered to David; though many of all the tribes had sided with Absalom, ver. 11. (Haydock)
19:10
Calmet
Silent; inactive and indifferent, as this word often denotes, Josue 10:12. (Calmet)
19:11
Haydock
Priests, whose influence was very great. (Haydock)
Calmet
Last. David, like an able politician, shews the men of his own tribe, how dishonourable it will be for them to be outdone by the rest. (Calmet)
Menochius
Talk: reported by a solemn embassy. (St. Jerome, Trad.) (Menochius)
Salien
Septuagint logos, "the word, (Haydock) council," etc. (Salien)
19:13
Haydock
Flesh? Amasa was his nephew, and as he had been appointed general by Absalom, his influence would be the greatest to bring back those who had given into the delusion. A sense of his misconduct would also render him more humble, and easier to manage than Joab, whose insolence caused him to be insupportable to the king. David designed to transfer the authority of the latter, (Calmet) which he had now enjoyed 23 years, since the taking of Sion. David's promise did not oblige him to keep Joab in that office for life, if his conduct should prove unsatisfactory. Hence he appointed Amasa to pursue the rebels, and afterwards Abisai, setting Joab aside. But the haughty warrior supplanted both, and retained the command, as it were in spite of his sovereign, 2 Kings 20:4, 15., etc. (Haydock)
19:14
Calmet
And he; God, David, or rather Amasa. (Calmet)
Haydock
All contributed, in different degrees, to bring about this happy union. (Haydock)
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19:16
Semei, who had cursed David in his adversity, is now ready to fawn upon him, when he sees him restored to his throne. He was chief of a thousand, in Benjamin.
19:17
Menochius
Over, or "into:" (irrumpentes.; Haydock) probably on horseback. (Menochius)
19:18
Fords. Hebrew also, "they took over the ferry-boat;" (Calmet) or, "there went across a ferry-boat to carry over the," etc.
19:20
Joseph. Semei was a Benjamite: but Joseph designates all the Israelites, except those of Juda, (Worthington) as these two possessed the birth-right of Ruben, 1 Paralipomenon 5:1. (Menochius) See Psalm 79:1., and Zacharias 10:6.
Calmet
But we may translate with the Septuagint, "before all the house of Joseph." (Chaldean, Syriac, etc.) (Calmet)
19:22
Haydock
Sons. He refers to the preceding opposition of Joab, whom Abisai was beginning to imitate. (Haydock)
Calmet
This day. Formerly, no one was to be put to death on days of rejoicing, and the prisoners were liberated when the king ascended the throne. A malefactor continued for a long time to be set free on the day of the passover, Matthew 27:15. (Calmet)
Suetonius lvii
The Romans would never punish any one with death, on the days "whenever (Augustus) entered the city." (Suetonius lvii.)
Haydock
David considers this memorable day as a new epoch of his sovereignty, and will not suffer it to be rendered sorrowful. See 1 Kings 11:13. (Haydock)
Menochius
The punishment of Semei might have had the most pernicious consequences, as the rest of Israel would have feared a similar treatment. (Menochius)
Salien
(Salien, the year of the world 3010.)
19:23
Haydock
Die, during my life, (Menochius) or by my hand, without some farther transgression. Hence the oath is worded, I will not kill thee with the sword, 3 Kings 2:8. (Haydock)
Calmet
Solomon was charged not to let his crime pass unpunished. But he did not kill him till he had shewed his disobedience. (Calmet)
Grotius
The oaths of parents do not always (Haydock) pertain to their heirs. (Grotius)
19:24
Feet, which was very requisite in those countries, to prevent a disagreeable smell, for which the Jews were noted. (Martial 4:4.)
Calmet
Ammianus (2) speaking of the emperor Marcus says, Cum Palestinam transiret, foetentium Juaedorum et tumultuantium saepe taedio percitur. Some have thought that this odour was removed by baptism. (Basnage, T. 3:p. 194.) Roman Septuagint adds, "neither had he cut his nails, nor (made or) dressed his mustaches," or upper lip. The chin, as far as the ears, was not shaved by the Jews. To cut all the hair was a mark of sorrow, no less than to neglect dressing it. See Leviticus 21:5. (Calmet)
By the external appearance of Miphiboseth, David might be convinced that he had indulged his grief for a long time; (Menochius) which might serve to remove the ill impressions which he had received against the helpless son of his friend Jonathan.
19:25
Haydock
Met. Protestants, "was come to Jerusalem, to meet the king." (Haydock)
Calmet
But his usual residence was in the city, where Siba had left him, 2 Kings 16:3. We should therefore translate, "And coming to meet the king at his arrival in Jerusalem." (Calmet)
19:26
Menochius
Despised. Hebrew and Chaldean, "acted treacherously with me." (Menochius)
19:27
Haydock
God. It is not necessary for me to say any more in my defence. Thou art convinced of my innocence; and the accusation was in itself improbable, as I could never expect to be better treated by another king. I am resigned to abide by thy decision. (Haydock)
Calmet
I cannot complain. (Calmet)
19:28
Calmet
Death, on account of Saul's persecution, and his sons assuming the purple; so that all his adherents might have been justly slain. (Calmet)
Menochius
Cry, as if I had been wronged. (Menochius)
19:29
Haydock
More. Hebrew adds, "concerning thy affairs. I have said, Thou and Siba divide the inheritance." (Haydock)
Jun. Malv.[Junius?
Thou as the owner, Siba as the administrator, or steward, as he was before. (Jun. Malv.[Junius?; Malvenda?])
Menochius
Sanchez thinks that David made a compensation to Miphiboseth, for what he left in the hands of his servant, as he did not wish to disturb the harmony of the day, nor to inflict any punishment on offenders. (Menochius)
Calmet
But most interpreters accuse David of injustice, in suffering Siba to reap the fruits of his perfidy, etc. (Salien) (Calmet, etc.)
Haydock
It is not probable, however, that he would deviate from his wonted generosity, nor suffer Miphiboseth to be injured, if he were convinced of his innocence. Perhaps he might judge it expedient that Siba should have a separate establishment, as he was now unfit to act in his former capacity, and had shewn some sort of affection towards his sovereign, when his own son, and most of his subjects, had revolted against him. (Haydock)
19:30
Menochius
House. He is all to me. (Menochius)
19:32
Camp; Mahanaim, 2 Kings 17:28.
19:33
Haydock
Secure. Septuagint, "I will continually nourish thy old age." (Haydock)
19:35
Menochius
Burden, as I am unfit for any service. (Menochius)
19:36
Calmet
With thee. He did not proceed as far as Galgal; (Haydock) but took his leave of the king, intimating, what we never witness at the present day, that he was too old to enjoy the pleasures of a court! (Calmet)
19:37
Calmet
Chamaam, is supposed to have been the son of the good old man. (Calmet)
19:40
Haydock
There; coming up, for the most part, after the king had crossed the river. They had intended to have escorted him from Mahanaim. (Haydock)
19:41
Salien
Stolen; as if the king were not the common father of all. (Salien)
19:42
Haydock
Nearer related. (Haydock)
Calmet
Us. What advantage have we gained? or, what have you lost? (Calmet)
19:43
Calmet
Ten parts. They might have said they were twelve tribes for one; and though the tribe of Juda was more numerous than many others, it was not equal to them all. (Calmet)
Salien
But the disproportion was by no means so great as ten to one; so that the Israelites unjustly pretended, that they had so much greater pretensions to the honour of bringing the king to his capital, in a sort of triumph. David might perhaps have waited a little longer, (Haydock) and shewed less predilection for his own tribe. (Calmet) (Salien)
Haydock
But what obligation was there for either? He had been long enough from Jerusalem, and eager to return, as soon as Amasa brought to him the tribe of Juda, and several of Benjamin, ver. 16. What hindered the rest from coming in time? They seem to have pretended more loyalty than they really possessed; otherwise they would not have joined in every rebellion. (Haydock)
Calmet
First. Hebrew may be, "did not I first propose the bringing back the king?" ver. 11. (Calmet)
Salien
Israel. Tostat says, it is probable Juda asserted that the king did not, at all, belong to Israel; and hence Seba repeated the words with indignation, 2 Kings 20:1. It is wonderful that David did not repress this altercation. Abulensis supposes that he leaned too much towards his own tribe; for which, if true, we behold he was soon chastised; as God is always ready to reward or punish his servants. (Salien)
Haydock
But all that David said is not recorded. He could hardly have continued silent. All his endeavours to appease the sedition were, however, rendered abortive, by the evil dispositions of his subjects. (Haydock)
19:17
19:18.They passed the fords before the king, that they might help over the king’s household, and do according to his commandment. And Semei the son of Gera falling down before the king, when he was come over the Jordan,
19:20
Al the eleuen tribes are called by the name o• Ioseth, being chiefe after Iuda. S• Semei not of the proper tribe of Ioseph •ut of Beniamin pleading for pardon of his former fault, alleageth that he came first of the eleuen tribes, to submitte him self and serue the king.
19:26
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 15
… but he bore it like a philosopher, saying, “Be merciful to me a sinner.” ( Luke xviii. 13 .) Mephibosheth, having been accused and calumniated by his servant, neither said, nor did, any evil to him, not even in the presence of the king himself. (
St John Chrysostom † AD 407 Homilies on Philippians 5
… But while babes might easily be deceived, they who are men in truth, and are skilled in spiritual husbandry, know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery, and meanness, and adulation? Ziba flattered
19:31
St John Chrysostom † AD 407 Homilies on Ephesians 13
… cxlvi. 4 .) And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai:
19:3
3. And the people declined, etc. — The Hebrew and Chaldean have: And the people stole themselves away on that day to enter into the city, as people steal themselves away who are ashamed, while they flee in battle and turn their backs to the enemy. Stole themselves away, that is, withdrew themselves stealthily, entered the city stealthily; not with triumph, as victors are wont, but as those who have escaped by flight and are vanquished. was completed. The Rabbis add that David stripped Joab of the command of the army, because he himself had slain Absalom against his command, as I said in chapter XVIII, 14. Theodoret adds and says: David held the boldness of Joab in perpetual hatred; but he tolerated it on account of his ability and prudence, and holding him suspect lest he should attempt something new against him.
19:5
5. THOU HAST SHAMED (Vatable, put to shame) THIS DAY THE FACES OF ALL THY SERVANTS WHO HAVE SAVED THY LIFE, — who namely by fighting for thee have saved thy life, which the enemy and traitor Absalom was striving to take from thee, whose death thou mournest this day, as if thou wouldst prefer that we all be vanquished and fall, so that he might be left alive and victorious.
19:11
11. BUT THE WORD OF ALL ISRAEL (which had preceded concerning the reconciliation and restoration of the king) HAD COME TO THE KING IN HIS HOUSE, — that is to say, For this reason David more freely summoned and in the manner of a friendly complaint accused his fellow tribesmen and the tribe of Judah, that they came slowly to restore him to the kingdom, and were last in this matter, because he knew that the other tribes of Israel by common consent had decreed to restore him. Wherefore these words are to be enclosed in parentheses with the Romans. The Complutensians add, because he had said truly: Thus you say to the people, but these words are to be deleted with the Hebrews, Chaldeans and Romans. 12. Why are you last to restore the king? — The tribe of Judah, and especially the citizens of Jerusalem, when David fled with a great army from Absalom coming, had received him, and had delivered to him the circuit and citadel of Sion, which he had fortified with a strong garrison of soldiers; wherefore being ill at ease with themselves, because namely they had offended David, and fearing the garrison of Absalom occupying the citadel of Sion, they did not dare to recall David. David therefore kindly invites all to himself, calling them his kinsmen, and promising them immunity, so that they might return to the city and kingdom.
19:13
13. AND SAY TO AMASA: ART THOU NOT MY BONE AND MY FLESH? — For Amasa was the son of Abigail, who was the sister of David, as it is said in chapter XVII, 25. MAY GOD DO THIS TO ME, AND MAY HE ADD THIS, IF THOU BE NOT CAPTAIN OF THE ARMY BEFORE ME AT ALL TIMES INSTEAD OF JOAB, — that is, in the place and stead of Joab, says Abulensis, Dionysius and others. Lyra wrongly interprets instead of Joab as under Joab, as if Amasa were subject to Joab. Amasa was the commander of the army of Absalom: wherefore when David strove to recall him to himself, promising him the command of his army, in place of Joab; for he knew that the army of Absalom depended upon Amasa, and especially the soldiers who were in the citadel of Sion, and from there the city of Jerusalem and all its citizens; wherefore when David strove to bind him to himself with the promise of the most ample reward of honor, so that he himself might bring back to him all the army of Absalom, Jerusalem and the whole tribe of Judah; which Amasa indeed accomplished in fact. Amasa therefore put an end to the rebellion, and reconciled all the Israelites to David, which without him David would have done slowly and with difficulty, and not except by a dangerous war. 14. And he inclined (namely Amasa, or, as others say, Sadoc the high priest) the heart of all the men of Judah, as the heart of one man, — so that they might unanimously and by the common consent of all recall their king David to them.
19:17
Vers. 17. AND SIBA, A SERVANT OF THE HOUSE OF SAUL, — that is, Siba, the servant of Mephiboseth, who was the grandson of Saul from Jonathan. Siba anticipated his master Mephiboseth, so that he might preserve the favor of David, and so that David might esteem him more faithful to himself than Mephiboseth, and thus confirm the donation of the goods of Mephiboseth made to him by David.
19:20
Vers. 20. FOR THIS REASON I CAME FIRST TO-DAY OF THE HOUSE OF JOSEPH, — that is, of the ten tribes of Israel, of which the head was the tribe of Ephraim, who was the son of Joseph: for otherwise Semei was descended from the tribe of Benjamin, not from Ephraim or Joseph, as I said in chapter XVI, verse 5. He therefore opposes the house of Joseph to the house of Judah, that is, Israel, or the ten tribes to the tribe of Judah. Again the house of Joseph can be understood as the house of Ephraim, Benjamin and Manasseh: for these had one standard, and one line of battle in the camps of the twelve tribes, as is evident from Numbers VII, 18 and 22.
19:22
Vers. 22. WHY DO YOU BECOME TO ME TO-DAY AS SATAN? — as if to say, Why do you oppose me and my clemency and my advantages and my glory? For Satan in Hebrew is the same as adversary. Whence Christ says to Peter in Matthew chapter XVI, verse 23: Get thee behind me, Satan, that is, do not oppose me, but follow me going to death and the cross. Hence the devil is called Satan, because he is the chief and sworn enemy of the faithful.
19:23
Vers. 23. AND THE KING SAID TO SEMEI: THOU SHALT NOT DIE, — that is, thou shalt not be slain by me to-day, nor as long as I live, lest I make this joyful day of my return mournful by thy death; and so that by this appearance of clemency I might recall to myself all the Israelites guilty of treason, and therefore fearing death equally from me. For David looks to Abishai, who immediately wished to kill the cursing Semei: whence restraining him he says: "Shall a man therefore be put to death in Israel?" wherefore David did not break the faith given to Semei, when dying he commanded Solomon to have him put to death by some convenient pretext, III Kings II. For David was able, granting grace and pardon to Semei, to limit that pardon to his own pleasure: for he showed him great grace in that he did not immediately, as Abishai urged, put him to death, but rather left him untouched throughout his whole life. Therefore that he spared Semei in life was an act of great clemency: but that he commanded him to be put to death in death was an act of justice and just punishment. A king ought to punish the wicked: for neither was his cursing so shameless, nor his injury to the royal majesty so atrocious that it ought to be left unpunished as an example to others; lest namely anyone should dare to do such a thing hereafter. Furthermore the Hebrews according to St. Jerome and from the same Angelomus and the Gloss think that as a punishment for this injustice of David, God shortly after divided his kingdom between Rehoboam and Jeroboam, giving him ten tribes, but leaving Rehoboam only the tribe of Judah; and so they relate that when David said: "Thou and Siba, divide the possessions," a voice was heard from heaven: "Rehoboam and Jeroboam shall divide the kingdom." But the cause of this division and schism was another, namely the idolatry of Solomon, as we shall hear in book III, chapter XI. Indeed on account of the merits of David God left the tribe of Judah to Rehoboam, otherwise he would have taken it from him along with the others, as is evident from III Kings XI, 32.
19:24
Vers. 24. AND MEPHIBOSHETH ALSO THE SON OF SAUL CAME DOWN TO MEET THE KING, WITH HIS FEET NOT WASHED. — Thus also the Chaldean; but the Septuagint, he did not care for his feet; in Hebrew it is, he did not make his feet; Pagninus, he had not prepared his feet. For the Jews were accustomed, because by their complexion they smelled equally as the Arabs in the manner of goats (whence the Jews were called by poets and the common people stinking), to wash their body and especially their feet as being worse smelling frequently, especially because many in Judea, as in a hot region, walked with bare feet, or covered only with a sole, as Christ and the Apostles walked; their feet therefore, walking through mud and dust, became soiled, wherefore it was necessary to wash them often. AND HIS GARMENTS HE HAD NOT WASHED; — understand the inner garments, namely linen, which adhere to the flesh, such as shirts: for these are accustomed to be washed, but not the outer and woolen garments.
19:27
Vers. 27. BUT THOU, MY LORD THE KING, ART AS AN ANGEL OF GOD, — that is to say, Thou art most wise, and judgest and decreest most prudently; wherefore do concerning me what is pleasing to thee: for whatever thou shalt decree, I will receive it as from the hand of an angel, as most wisely and best done.
19:29
Vers. 29. THOU AND ZIBA DIVIDE THE POSSESSIONS. — Some think that David, on account of the specious reasons of Ziba, doubted whether he ought to believe him or Mephibosheth, and therefore divided his sentence in half; but it appears that David knew the innocence of Mephibosheth, both from his filthiness and uncleanliness, which had no appearance of affected kingship, which his servant Ziba had imputed to him; and because Ziba the accuser who was present, as appears from verse 17, answered nothing to the objections made to him by Mephibosheth. Whence many think that David sinned here by injustice, in that he took away from the innocent Mephibosheth half of his goods, and gave them to Ziba his accuser: for he had believed too easily and rashly him accusing his master, and allured by his gifts had delivered the goods of his master, cap. XVI, vers. 4. Wherefore from shame, lest he should seem to have erred, he was unwilling to revoke entirely the first sentence pronounced by him; but he divided it equally with the goods, leaving half to Mephibosheth, and giving half to Ziba. Thus Abulensis, Cajetan and others. In which matter he seems to have violated the friendship and faith given to Jonathan the father of Mephibosheth. It is probable however, what Abulensis suspects, Quæst. XXX, that David compensated this loss to Mephibosheth by another gift or benefit. LET HIM ALSO TAKE ALL. — Mephibosheth said this with a mind somewhat offended against David; whence St. Jerome and Angelomus: He said this, they say, not with a grateful mind, but with insult, and as if murmuring against the Lord, because the Lord had brought David back in peace; and therefore Mephibosheth, I Paral. IX, 40, is called "Meribaal," that is, contending with the Lord: but it does not appear that Mephibosheth wished to insult David, and murmur against God, but said these things with a more bitter heart.
19:35
35. I AM THIS DAY FOURSCORE YEARS OLD, DO MY SENSES YET FLOURISH? — For in old age, as Ecclesiastes says, cap. XII, vers. 3: The seers shall be darkened through the windows, namely the eyes, and all the daughters of song shall be made deaf, that is, the ears, and the caper shall be scattered, namely appetite, in whose place succeeds disgust of foods, pleasures and all things; whence Solon said that "old age" is the "winter of life," just as spring is the same man's youth. Diogenes being asked: "What is old age?" answered: "It is a wintry life, subject to storms." Alexis the poet, being old, was asked what he was doing? he answered: "I am dying gradually," signifying that the old do not so much live as slowly die. See the sayings in Eccles. XII.
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37. AND THY SERVANT IS CHIMHAM, — namely my son, that is to say, My son Chimham, since I am worn out by old age, will accompany thee, and the benefits which thou thoughtest to repay to me, bestow upon him. What thou shalt do to him, thou shalt do to me. Thus Abulensis, Cajetan and others. Mystically St. Jerome, and from him Angelomus: "Chimham," he says, "is interpreted sighing: for as long as he remained with his father, he was called sighing; but after he passed into the instruction of King David, he was not called Chimham but Chimhan, which is interpreted faithful."
19:43
43. I HAVE TEN PARTS, — because in Israel there were ten tribes; but in Judah only one, giving to Judah the tribe of Benjamin, as Theodoret and St. Jerome say. Behold from this quarrel begins the dissension between Judah and Israel, which under Rehoboam broke out into open schism, nay in the following chapter stirred up the sedition of Sheba against Judah and David. Whence this narrative paves the way for the war which Sheba moved through Israel against Judah and David. Morally, learn in this proud quarrel of Judah with Israel, how true is that saying in Proverb. cap. XV, vers. 1: A soft answer breaketh wrath, but a harsh word stirreth up fury.
Machine translation from the Latin, not reviewed.
19:11
… After Absalom's death, they worked to have the people recall David (ibid. 19:11-15).
19:14
Amasa (Heb. ʿĀmāšāʾ «Bundle»; Septuagint: ʿAṭṭāṣa)
… Defeated by Joab (v.), he was treated leniently by David, who bound A. to himself by assigning him the high post of commander of the army, previously held by Joab, A.'s cousin (II Sam. 19:14). When a new revolt broke out led by the Benjaminite Sheba, A. was charged by the king with suppressing it, but he failed to muster the men of Judah within the 3 days set for him (II …
19:16
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
… sanctuary (I Sam. 6:16); Saul was proclaimed king there and there later lost the kingdom and his descendants (I Sam. 10:8; 11:15; 13:5; 15:12). David was received there festively by the tribe of Judah on his return from his flight into Transjordan (II Sam. 19:16). After G. later became a center of idolatry, like the sanctuary of Bethel, it was condemned in the invectives of the prophets (Hos. 4:15; 9:15; Am. 4:4) and after the Babylonian …
Semei (Heb. Šim'î "[The Lord] Has Heard Me")
… of Olives fiercely insulted David (v.), as he was abandoning Jerusalem to escape from Absalom (II Sam. 16, 5-8). Pardoned at that moment by David despite the requests for vengeance on the part of Abishai (v.), and also upon his return (ibid. 16, 9-14; 19, 16-23), he was years later put to death by Solomon, whose orders he had transgressed (I Kings 2, 8 ff. 36-46).
19:21
… During the flight he was barely restrained from killing the Benjaminite Shimei for the insults hurled at the king (ibid. 16:9 ff.; 19:21 ff.). …
SARVIA (Heb. Šērājah). - Sister, or rather half-sister (cf. II Sam. 16, 9; 19, 21), of David (v.), remembered only as the mother of Joab, Asahel, Abishai (v.).
19:22
… 22:32]) and "slanderer." In the Septuagint it corresponds to šāṭān (1 Chron. 21:1; Job 1:6-12; 2:1-7; Ps. 108:6; Zech. 3:1-2) designating the adversary of God's servants; but when šāṭān, without the article, indicates a human enemy (1 Sam. 29:4; 2 Sam. 19:22; 1 Kings 5:4 [Heb. 18], and cf. 11:14, 23, 25), it is translated ἐπίβουλος "plotter." Διάβολος translates šār and šōrēr ("enemy": Haman) in Esth. 7:4 and 8:1. While the Vulgate …
19:23
Gen. 26:21, "accusation" Ezra 4:6) occurs in the Hebrew Bible nine times as a common noun: "adversary" in war (1 Sam. 29:4; 1 Kings 5:18; 11:14, 23, 25) or in court (Ps. 108:6) or one who bars the way: 2 Sam. 19:23; cf. Matt. 16:23 and Matt. 8:33: Jesus rebuffs Peter who obstructs his path to the cross; 1 Macc. 1:36 the Akra fortress is erected εἰς ἀνάβολον, as a "barrier." In three passages …
19:24
… And David, believing him, transferred all his goods to Ziba (II Sam. 16:1-4). Only upon David's return could he defend his own innocence; nor did he take it amiss that only half of his goods were restored to him, for, he said, the return of the King was enough for him (II Sam. 19:24-30). Everything suggests a gentle and generous character, such as Jonathan's had been. …
… indeed accused him before him of siding with the rebel: the King at once made him master of all that he administered (ibid. 16:1-4). Once the revolt was over and the excuses of Miphiboseth had been heard, David nevertheless left him half of the estates (ibid. 19:24-30). S. is the true type of the unscrupulous profiteer. …
19:31
… He hosted David as a fugitive because of Absalom's rebellion (II Sam. 17:27). Later invited by the grateful king to settle with him in Jerusalem, he politely refused on account of his advanced age: 80 years (ibid. 19:31-39). His descendants shared the fortunes of the people of Israel (I Kings 2:7). In the time of Ezra and Nehemiah some of them, being unable to prove their belonging to the priestly class, …
19:32
Mahanaim (Hebrew "Two Armies" or "Two Camps")
… Jabbok (= Wādi ez-Zerqā), he encountered hosts of angels (Gen. 32:2). It was on the border between the tribes of Gad and Manasseh (Josh. 13:26, 30). David withdrew there during the rebellion of Absalom, who died not far from M. (II Sam. 17:24, 29; 19:32; I Kings 2:8).
19:37
Kimhām (Hebrew Kimhām, Septuagint Chamari)
KIMHĀM (Hebrew Kimhām, Septuagint Chamari). - Son of Barzillai (v.) of Gilead (II Sam. 19:37-40; I Kings 2:7). After Absalom's defeat he followed David to Jerusalem. …
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.