The last words of David. A catalogue of his valiant men.
The last wordes of Dauid concerning reward of the good, 6. and punishment of the bad. 8. A Catalogue of Dauids valiant men.
1Now these are David’s last words. David the son of Isai said: The man to whom it was appointed concerning the Christ of the God of Jacob, the excellent psalmist of Israel said:Queste sono le ultime parole di Davidde. Disse, Davidde figliuolo d'Isai: Disse l'uomo, a cui fu data parola del Cristo di Dio di Giacobbe, l'egregio cantore d'Israele.AND these are Dauides last wordes. Dauid the sonne of Isai sayd: The man sayd, to whom it was appointed concerning the Christ of the God of Iacob, the excellent Psalmist of Israel:Hæc autem sunt verba David novissima. Dixit David filius Isai: Dixit vir, cui constitutum est de christo Dei Jacob, / egregius psaltes Israël: 2The spirit of the Lord hath spoken by me and his word by my tongue.Lo Spirito del Signore per me parlò, e la parola di lui (fu) sulla mia lingua.The Spirit of our Lord hath spoken by me, and his wordes by my tongue.Spiritus Domini locutus est per me, / et sermo ejus per linguam meam. 3The God of Israel said to me, the strong one of Israel spoke, the ruler of men, the just ruler in the fear of God.A me parlò il Dio d'Israele, il forte d'Israele parlò; il dominatore degli uomini, il giusto dominatore di que' che temon Dio.The God of Israel sayd to me, the Strong one of Israel hath spoken, the Dominatour of men, the iust ruler in the feare of God.Dixit Deus Israël mihi, / locutus est fortis Israël: / Dominator hominum, / justus dominator in timore Dei, 4As the light of the morning, when the sun riseth, shineth in the morning without clouds, and as the grass springeth out of the earth by rain.Essi saranno, come la luce dell'aurora splendente al mattino, quando si leva il sole senza nuvole, e come l'erba, che germina dalla terra dopo la pioggia.As the light of the mourning when the sunne ryseth, early without cloudes glistereth, and as by rayne grasse springeth our of the earth.sicut lux auroræ, oriente sole, / mane absque nubibus rutilat: / et sicut pluviis germinat herba de terra. 5Neither is my house so great with God, that he should make with me an eternal covenant, firm in all things and assured. For he is all my salvation, and all my will: neither is there ought thereof that springeth not up.Nè ella è da tanto la mia casa dinanzi a Dio, che egli dovesse fermare con me un'alleanza eterna, stabile in tutto, e immutabile: perocché egli è tutta la mia salute, e tutta consolazione: e nulla è, che da quella non abbia origine.Neither is my house so great with God, that he should enter with me an eternal couenant firme in al thinges & assured. For al my saluation, and al my wil: neither is there ought therof that springeth not.Nec tanta est domus mea apud Deum, / ut pactum æternum iniret mecum, / firmum in omnibus atque munitum. / Cuncta enim salus mea, et omnis voluntas, / nec est quidquam ex ea quod non germinet.
6But transgressors shall all of them be plucked up as thorns: which are not taken away with hands.Ma i prevaricatori saranno estirpati tutti, come le spine, le quali non si spiantano colle mani.And transgressors shal be plucl•ed vp as thornes euety one: which are not taken with handes.Prævaricatores autem quasi spinæ evellentur universi, / quæ non tolluntur manibus. 7And if a man will touch them, he must be armed with iron and with the staff of a lance: but they shall be set on fire and burnt to nothing.Ma se alcuno vuol toccarle, si arma di ferro, o di un'asta di lancia, e si gettano al fuoco, e si riducono in niente coll'abbruciarle.And if a man wil touch them, he shal be armed with yron and a lance staffe, and kindled with fyre they shal be burnt vnto nothing.Et si quis tangere voluerit eas, / armabitur ferro et ligno lanceato, / igneque succensæ comburentur usque ad nihilum. 8These are the names of the valiant men of David: Jesbaham sitting in the chair was the wisest chief among the three, he was like the most tender little worm of the wood, who killed eight hundred men at one onset.Questi sono i nomi dei campioni di David: Colui, che siede in cattedra sapientissimo principe tra i tre: egli è come quel delicatissimo vermicciuolo, che rode il legno, ed egli uccise ottocento persone in un conflitto.These be the names of the valiantes of Dauid. Sitting in his chaire the wisest prince amongest three, he is as it were the most tender litle worme of the wood, which killed eight hundred at one brunt.Hæc nomina fortium David. Sedens in cathedra sapientissimus princeps inter tres, ipse est quasi tenerrimus ligni vermiculus, qui octingentos interfecit impetu uno. 9After him was Eleazar the son of Dodo the Ahohite, one of the three valiant men that were with David when they defied the Philistines, and they were there gathered together to battle.Appresso a questo Eleazaro Ahoite figliuolo dello zio paterno di lui fu dei tre campioni, che erano con Davidde, allorché i Filistei lo insultavano, essendo raunati colà per combattere.After him, Eleazar the sonne of his vncle the Ahohite among the three valiantes, that were with Dauid when they desyed the Philisthijms, and were gathered thither into barrel.Post hunc, Eleazar filius patrui ejus Ahohites inter tres fortes, qui erant cum David quando exprobraverunt Philisthiim, et congregati sunt illuc in prælium. 10And when the men of Israel were gone away, he stood and smote the Philistines till his hand was weary, and grew stiff with the sword: and the Lord wrought a great victory that day: and the people that were fled away, returned to take spoils of them that were slain.E fuggendo gl'Israeliti, Eleazaro tenne fermo, e percosse i Filistei, sino a tanto che spossato il suo braccio s'irrigidì tenendo la spada. E il Signore concedè una vittoria grande in quel giorno: e il popolo, che era fuggito, tornò a spogliare gli uccisi.And when the men of Israel were gone vp, he stood and stroke the Philistians til his hand faynted, and waxed stiffe with the sword: and our Lord made a great victorie that day: and the people, that was sled, returned to take away of the spoyles of them that were slayne.Cumque ascendissent viri Israël, ipse stetit et percussit Philisthæos donec deficeret manus ejus, et obrigesceret cum gladio: fecitque Dominus salutem magnam in die illa: et populus qui fugerat, reversus est ad cæsorum spolia detrahenda.
11And after him was Semma the son of Age of Arari. And the Philistines were gathered together in a troop: for there was a field full of lentils. And when the people were fled from the face of the Philistines,E dopo di lui Semma figliuolo di Age di Arari: e si raunarono i Filistei in un sito, onde era un campo pieno di lenti. E il popolo avendo presa la fuga, e volte le spalle a' Filistei,And after him Semma the sonne of Age of Arari. And the Philisthijms were gathered togehter in their ward: for there was there a filde ful of rice. And when the people was fled from the face of the Philisthijms,Et post hunc, Semma filius Age de Arari. Et congregati sunt Philisthiim in statione: erat quippe ibi ager lente plenus. Cumque fugisset populus a facie Philisthiim, 12He stood in the midst of the field, and defended it, and defeated the Philistines: and the Lord gave a great victory.Si piantò egli nel mezzo del campo, e lo difese, e sbaragliò i Filistei: e il Signore diegli vittoria grande.he stood in the middes of the filde, and defended it, and stroke the Philisthians: and our Lord gaue great saluation.stetit ille in medio agri, et tuitus est eum, percussitque Philisthæos: et fecit Dominus salutem magnam. 13Moreover also before this the three who were princes among the thirty, went down and came to David in the harvest time into the cave of Odollam: and the camp of the Philistines was in the valley of the giants.E qualche tempo prima i tre, che erano i primi de' trenta, erano andati a trovar Davidde nella spelonca di Odollam al tempo della mietitura: e il campo de' Filistei era nella valle de' giganti.Moreouer also before there went downe three which were princes among thirtie, and came to Dauid in the haruest time into the caue of Odollam: and the campe of the Philistianes was placed in the Vale of the giantes.Necnon et ante descenderant tres qui erant principes inter triginta, et venerant tempore messis ad David in speluncam Odollam: castra autem Philisthinorum erant posita in Valle gigantum. 14And David was then in a hold: and there was a garrison of the Philistines then in Bethlehem.E Davidde stava in un sito forte: e i Filistei avean messo presidio in Bethelehem.And Dauid was in a hold: moreouer the ward of the Philisthianes was then in Bethlehem.Et David erat in præsidio: porro statio Philisthinorum tunc erat in Bethlehem. 15And David longed, and said: O that some man would get me a drink of the water out of the cistern, that is in Bethlehem, by the gate.Ora David con gran bramosia disse: O se alcuno mi desse da bere dell'acqua di quella cisterna, che è in Bethlehem vicino alla porta!Dauid therfore desyred, & sayd: O that some man would geue me drinke of the water out of the cesterne, that is in Bethlehem beside the gate.Desideravit ergo David, et ait: O si quis mihi daret potum aquæ de cisterna quæ est in Bethlehem juxta portam !
16And the three valiant men broke through the camp of the Philistines, and drew water out of the cistern of Bethlehem, that was by the gate, and brought it to David: but he would not drink, but offered it to the Lord,Quei tre campioni allora passarono pel campo dei Filistei, e attinsero l'acqua dalla cisterna di Bethlehem che era vicino alla porta, e la recarono a David: ma egli non ne volle bere, ma ne fece libagione al Signore.Three valiantes therfore brake into the campe of the Philistianes, and drew water out of the cesterne of Bethlehem, that was beside the gate, and brought it to Dauid: but he would not drinke, but offered it to our Lord,Irruperunt ergo tres fortes castra Philisthinorum, et hauserunt aquam de cisterna Bethlehem, quæ erat juxta portam, et attulerunt ad David: at ille noluit bibere, sed libavit eam Domino, 17Saying: The Lord be merciful to me, that I may not do this: shall I drink the blood of these men that went, and the peril of their lives? therefore he would not drink. These things did these three mighty men.Dicendo: Guardimi il Signore dal fare tal cosa: beverò io il sangue di questi uomini, che sono andati a porre a risico la lor vita? Egli adunque non ne volle bere. Tanto fecero questi uomini fortissimi.saying: Our Lord be merciful to me, that I doe not this thing: shal I drinke the bloud of these men that went, & the peril of their liues? Therfore he would not drinke. These thinges did the three strongest.dicens: Propitius sit mihi Dominus, ne faciam hoc: num sanguinem hominum istorum qui profecti sunt, et animarum periculum bibam ? Noluit ergo bibere. Hæc fecerunt tres robustissimi. 18Abisai also the brother of Joab, the son of Sarvia, was chief among three: and he lifted up his spear against three hundred whom he slew, and he was renowned among the three,Abisai ancora fratello di Gioab, figliuolo di Sarvia, era il primo di tre; egli imbrandì la lancia contro trecento uomini, e gli uccise: egli era famoso tra i tre.Abisai also the brother of Ioab the sonne of Saruia, was prince of three, it is he that lifted vp his speare agaynst three hundred, whom he slewe, renowmed among three,Abisai quoque frater Joab filius Sarviæ, princeps erat de tribus: ipse est qui levavit hastam suam contra trecentos, quos interfecit: nominatus in tribus, 19And the noblest of three, and was their chief, but to the three first he attained not.E il più riputato tra questi tre, ed era loro capo: ma non aggiunse a quei tre primi.and the noblest of three, and he was the chiefe of them, but to the three first he raught not.et inter tres nobilior, eratque eorum princeps, sed usque ad tres primos non pervenerat.
20And Banaias the son of Joiada a most valiant man, of great deeds, of Cabseel: he slew the two lions of Moab, and he went down, and slew a lion in the midst of a pit, in the time of snow.E Banaia di Cabseel, figliuolo di Jojada, uomo fortissimo, e di fatti grandi: egli uccise i due lioni di Moab, e affrontò, e uccise un lione in una cisterna nel tempo di una nevata.And Banaias the sonne of Ioiada the most valiant man of great workes, of Cabseel: he stroke the two lions of Moab, and he went downe, and stroke the lyon in the middes of the cesterne in the dayes of snow.Et Banaias filius Jojadæ viri fortissimi, magnorum operum, de Cabseel. Ipse percussit duos leones Moab, et ipse descendit, et percussit leonem in media cisterna in diebus nivis. 21He also slew an Egyptian, a man worthy to be a sight, having a spear in his hand: but he went down to him with a rod, and forced the spear out of the hand of the Egyptian, and slew him with his own spear.Egli parimente uccise un Egiziano, uomo da farsi vedere come un prodigio, il quale avea in mano la lancia: e quegli andatogli incontro col suo bastone, strappò a forza la lancia di mano all'Egiziano, e colla sua propria lancia lo uccise.He also stroke the Aegyptian, a man worthie to be a spectacle, hauing in his hand a speare: therfore when he came downe to him with a rod, by force he wrested the speare out of the hand of the Aegyptian, and slewe him with his owne speare.Ipse quoque interfecit virum ægyptium, virum dignum spectaculo, habentem in manu hastam: itaque cum descendisset ad eum in virga, vi extorsit hastam de manu Ægyptii, et interfecit eum hasta sua. 22These things did Banaias the son of Joiada.Tanto operò Banaia figliuolo di Jojada.These thinges did Banaias the sonne of Ioiada.Hæc fecit Banaias filius Jojadæ. 23And he was renowned among the three valiant men, who were the most honourable among the thirty: but he attained not to the first three: and David made him of his privy council.Ed egli era famoso tra' tre, che erano i più illustri de' trenta: ma non giunse al segno di quei tre. E Davidde lo fece suo consigliere, e segretario.And he renowmed among the three valiantes, which were the nobler among thirtie: but vnto the three he raught not: and Dauid made him of his secrete counsel.Et ipse nominatus inter tres robustos, qui erant inter triginta nobiliores: verumtamen usque ad tres non pervenerat: fecitque eum sibi David auricularium, a secreto. 24Asael the brother of Joab was one of the thirty, Elehanan the son of Dodo of Bethlehem.Tra i trenta (erano) Asael fratello di Gioab, Elchanan di Bethlehem, figliuolo di un zio paterno di Asael.Asael the brother of Ioab among the thirtie, Elahanan the sonne of his vncle of Bethlehem.Asaël frater Joab inter triginta, Elehanan filius patrui ejus de Bethlehem,
25Semma of Harodi, Elica of Harodi,Semma di Harodi, Elica di Harodi.Semma of Harodi, Elica of Harori,Semma de Harodi, Elica de Harodi, 26Heles of Phalti, Hira the son of Acces of Thecua,Heles di Phalti, Hira di Thecua figliuolo di Acces,Heles of Phalti, Hira the sonne of Acces of Thecua,Heles de Phalti, Hira filius Acces de Thecua, 27Abiezer of Anathoth, Mobonnai of Husati,Abiezer di Anathoth, Mobonnai di Husati.Abiezer of Anathoth, Mobonnai of Husati,Abiezer de Anathoth, Mobonnai de Husati, 28Selmon the Ahohite, Maharai the Netophathite,Selmon di Ahohi, Maharai di Netophath,Selmon the Ahohite, Maharai the Netophathite,Selmon Ahohites, Maharai Netophathites, 29Heled the son of Baana, also a Netophathite, Ithai the son of Ribai of Gabaath of the children of Benjamin,Heled figliuolo di Baana, egli pure di Netophath, Ithai figliuolo di Ribai di Gabaath, della tribù di Beniamin.Heled the sonne of Baana, he also a Netophathite, Ithai the sonne of Ribai of Gabaath of the children of Benjamin,Heled filius Baana, et ipse Netophathites, Ithai filius Ribai de Gabaath filiorum Benjamin, 30Banaia the Pharathonite, Heddai of the torrent Gaas,Banaia di Pharathon, Heddai del torrente di Gaas,Banaia the Pharathonite, Heddai of the Torrent Gaas,Banaia Pharathonites, Heddai de torrente Gaas, 31Abialbon the Arbathite, Azmaveth of Beromi,Abialbon di Arbath, Azmaveth di Beromi,Abialbon the Arbathite, Azmaueth of Beromi,Abialbon Arbathites, Azmaveth de Beromi, 32Eliaba of Salaboni. The sons of Jassen, Jonathan,Eliaba di Salaboni. Jonathan de' figliuoli di Jassen,Eliaba of Salaboni: The sonnes of Iassen, Ionathan,Eliaba de Salaboni. Filii Jassen, Jonathan, 33Semma of Orori, Aliam the son of Sarar the Arorite,Semma di Orori, Aiam figliuolo di Sarar di Aror,Semma of Orori, Ahiam the sonne of Sarar the Ararite,Semma de Orori, Ajam filius Sarar Arorites, 34Eliphelet the son of Aasbai the son of Machati, Eliam the son of Achitophel the Gelonite,Elipheleth figliuolo di Aasbai figliuolo di Machati, Eliam figliuolo di Achitophel Galonite,Eliphelet the sonne of Aasbai the sonne of Machati, Eliam the sonne of Achitophel the Gelonite,Eliphelet filius Aasbai filii Machati, Eliam filius Achitophel Gelonites, 35Hesrai of Carmel, Pharai of Arbi,Hesrai del Carmelo, Pharai di Arbi,Hesrai of Carmel, Pharai of Arbi,Hesrai de Carmelo, Pharai de Arbi, 36Igaal the son of Nathan of Soba, Bonni of Gadi,Igaal di Soba figliuolo di Nathan, Bonni di Gadi,Igaal the sonne of Nathan of Soba, Bonni of Gadi,Igaal filius Nathan de Soba, Bonni de Gadi, 37Selec of Ammoni, Naharai the Berothite, armourbearer of Joab the son of Sarvia,Selech di Ammoni, Naharai Berothita scudiere di Gioab figliuolo di Sarvia.Selec of Ammoni, Naharai the Berothite the squyer of Ioab the sonne of Saruia,Selec de Ammoni, Naharai Berothites armiger Joab filii Sarviæ, 38Ira the Jethrite, Gareb also a Jethrite;Ira di Jethrit, Gareb anch'egli di Jethrit,Ira the Iethrite, Gareb he also a iethrite,Ira Jethrites, Gareb et ipse Jethrites,
39Urias the Hethite, thirty and seven in all.Uria di Heth. In tutto trentasette.Vrias the Hetheite. Al thirtie seuen.Urias Hethæus: omnes triginta septem.
23:1
Haydock
Last words, which he spoke by inspiration, (Menochius) or which may be considered as the conclusion of his Psalms, and inserted after the 71st, (Calmet) or as a preface or summary of those divine canticles; (Du Hamel) or they relate to the last ages, and to the Messias, (Chaldean) the end of the law. (Haydock)
Some think it has not been inserted among the Psalms, as not being written in verse: (Sanctius) but it is composed in the true spirit of the Hebrew poetry, though very obscure.
Christ, who should be born of him; or David himself was appointed to be "the king" of God's people. Septuagint, "he whom God raised up, the Christ of," etc. Hebrew, "sovereign anointed of," etc.
Calmet
Psalmist. The Holy Spirit directs David to speak in his own praise. His Psalms were always most highly esteemed in Israel. (Calmet)
23:2
Tongue. Nothing could more decisively prove the inspiration of the sacred books.
23:3
Strong one. This is one of the most common titles of God, 1 Kings 2:2. Hebrew, "the rock."
Calmet
In the fear. Hebrew, "of the fear;" that is, of the just, who live in the fear of God. Such abstract expressions are frequent; so "the son of the captivity, of riches," etc., means a captive or a rich man. (Calmet)
Haydock
God spoke such words to David as tended to promote solid virtue and piety. (Haydock)
Haydock
We may explain the ruler, etc., of the Messias, who shall diffuse grace and glory throughout the earth. Protestants, "He that ruleth over men, must be just, ruling in the fear of God." An excellent lesson for all in power. (Haydock)
23:4
Challoner
As the light, etc. So shall be the kingdom of Christ. (Challoner)
Kennicott
Hebrew, "Like the morning light, shall the sun arise." But is this sense? Is not the sun the light of the morning? The oldest Hebrew manuscript in England has the word Jehova before Sun, which seems to have been acknowledged by the Septuagint, though now unintelligible; and thus we are freed from this difficulty, and the passage is proved to be prophetical of the great sun of justice, Malachias 4:2., and Isaias 60:2. (Kennicott, Dis. i., p. 471.)
Calmet
The Hebrew is extremely obscure. (Calmet)
Haydock
Protestants, And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springeth out of the earth by clear shining after rain. (Haydock)
Menochius
These comparisons may be applied to the Psalms and other inspired writings, which enlighten the eyes; (Psalm 18:9,) or to Christ, whose glory surpasses that of the sun, (Psalm 71:5,) and whose graces produce the just, Isaias 45:8. (Menochius)
Calmet
We might expect that David was going to compare the glory of his reign and of his family, with that of the rising sun, Judges 5:31. But he does not finish the comparison, being filled with a sense of his own misery. (Calmet)
23:5
Challoner
Neither is my house, etc. As if he should say: This everlasting covenant was not due to my house: but purely owing to his bounty, who is all my salvation, and my will; that is, who hath always saved me, and granted me what I desired of him; so that I and my house, through his blessing, have sprung up, and succeeded in all things. (Challoner)
Worthington
He clearly distinguishes between the covenant made with him as to his earthy kingdom, and that which regards Christ. (Worthington)
Haydock
Even the former should be of long duration, Psalm 131:11. (Haydock)
Calmet
Up. Hebrew seems to contradict all that had gone before; "for it shall not flourish." (Calmet)
Calmet
Protestants, "although he make it not to grow;" (Haydock) unless we read with an interrogation, "And shall not my family flourish?" which was a natural reverence to ver. 4. (Calmet)
Menochius
God had blessed David with the dew of heaven, and with the fatness of the earth. (Menochius)
Haydock
His glory and happiness should not be of short duration, like the brightest summer-day, or a transient flower. (Haydock)
23:6
Haydock
But. This word is neglected by the Septuagint, who enjoin this to the preceding verse. "Because the lawless man shall not flourish. They are all like thorns thrust out, for they shall not be handled," lest they prick. (Haydock)
23:8
Challoner
Jesbaham, the son of Hachamoni. For this was the name of this hero, as appears from 1 Chronicles 11:11. (Challoner)
Haydock
But then sitting, etc., should not be retained. (Haydock)
Challoner
Most tender, etc. He appeared like one tender and weak, but was indeed most valiant and strong. It seems the Latin has here given the interpretation of the Hebrew name of the hero, to whom Jesbaham was like, instead of the name itself, which was Adino the Eznite, one much renowned of old for his valour. (Challoner)
Calmet
The Vulgate has, contrary to custom, translated many of the proper names. (Calmet)
Haydock
The French version would suppose that Adino, the Heznite, was the hero's name; and queen Elizabeth's version (1599) is, "He that sat in the seat of wisdom, being chief of the princes, was Adino, the Eznite." (Haydock)
But no such person is mentioned any where else, in the Bible; and these words have been corrupted, like many others in this chapter, as may be gathered from collating it with Chronicles, etc. Kennicott was encouraged to continue, if not to begin his labours, to shew the imperfection of the printed Hebrew, by comparing these passages, though he had formerly imagined that the text had been preserved in its original purity. See Diss. 2:p. 496. He shews the inaccuracy of queen Elizabeth's version, and observes that some have very abruptly inferred, that David was the first of his own mighty men, from the Vulgate, which is literally, "These are the names of the valiant men of David. Sitting in the chair, the most wise prince among the three. The same is like the most tender," etc. No name is here specified, (Haydock) though the catalogue be given expressly to honour their names.
In the chair. Hebrew Bashebeth, "seems to be carelessly transcribed in here from the line above," as Oregim was taken from the subsequent line, 2 Kings 21:19.
Wisest. Hebrew, "the Hachmonite."
Three; it is in Hebrew, "the third;" and in Chronicles thirty, improperly. Protestants, "the Tachmonite, that sat in the seat, chief among the captains, (the same was Adino, the Eznite) against 800 whom he slew at one time," is therefore inaccurate.
Tachmonite has the th corrupted, from e, which stands for ben, "the son of Hachmoni;" though, as the father of Jashobeam was Zadiel, it would be better rendered the Hachmonite, being his family or local name. It is not always possible to know which is meant. The ellipsis in the Protestant version, and the confounding of Jashobeam with Adino, cannot be excused. Adinu seems to be (Haydock) corrupted from áuror, (as ver. 18, and 1 Paralipomenon) "lifted up;" eatsnu, a word retained in the Arabic language, for "his spear;" (Vulgate) wood. Le Clerc reads eatsni, which he deems inexplicable, no less than Adinu: but the best copies have eatsnu; so that we need not reject it.
Killed, or "wounded," is the general interpretation of elol; but it signifies also, "a soldier."
Menochius
Eight is three, in Paralipomenon. Similar mistakes have probably arisen from the use of numeral letters. See 4 Kings 8:26. We read, that Abisai lifted up his spear against 300. This was, perhaps, an usual number for a regiment of three companies, 1 Kings 29:2. Both Jesbahan and Abisai ventured to contend, singly, with so superior a force; but the latter displayed rather less valour, so that he did not attain unto the glory of the former; which he ought to have done, if both had killed the same number. Kennicott would therefore translate, "These are the names of the mighty men, whom David had: Jashobeam, the Hachmonite, chief of the Three: He lifted up his spear against 300 soldiers, at one time." He observes that thirty-seven heroes are particularly specified: (ver. 39) Joab, (the captain-general) Jashobeam, Eleazar, Shammah, (the first ternary) Abishai, Benaiah, and Asael; (the second ternary) after whom follow thirty, whose exploits are not recorded. If any should still maintain that this verse is correct, we must say (Haydock) that Adino is a different person from Jesbaham, (as the Vulgate reads it, 1 Paralipomenon) and that he killed 800; whereas the latter was only like him, in as much as he slew 300. (Menochius)
Kennicott
The marvellous is greatly diminished by substituting 300 instead of 800, and by allowing that the heroes contended with, though they might not kill, the whole company of 300 soldiers. See Kennicott. It seems most rational to admit some corrections, to which we are led by the Septuagint, "Jesbaath, (Vatican, Jesbosthe, the Chanaanite) the son of Thakemoni. He was the chief of the three. Adino, the Asonean, is useless, (Calmet) as a proper name: when corrected, it is rendered, (Haydock) "he drew," etc. Whence have they taken this, as it is not in Hebrew at present, unless they read, (Calmet) áuror, elevavit, "he lifted up his spear." (Kennicott)
Calmet
The number of 300 slain by one man, in one engagement, is also more credible than 800. (Calmet)
Haydock
Josephus increases the number to 900; but then he supposes they were slain in various battles. "The king had thirty-eight, chiefly renowned for their achievements....The first, Issaimos, the son of Achamani, who rushing, not once, but frequently, into the midst of the enemy, did not cease from slaughtering till he had killed 900." We may observe that he increases the number of the mighty men. (Haydock)
Kennicott
Delany reduces it to thirty-six, though he afterwards reckons thirty-seven, erroneously making thirty-one commanders of the third order, when he ought to have allowed the odd one to be the captain-general, and placed him before the two ternaries. Lightfoot also reckons thirty-six, and mentions them in this remarkably false order: 1, Joab; 2, Adino, of Ezni, called Jashobeam, by office; 3, Eleazar. And in the second rank: 1, Abishai; 2, Shammah; 3, Benaiah. (Kennicott)
Calmet
All these officers were styled, Shalischim. See Exodus 14:7. (Calmet)
Salien
A body of "Thirty" was, perhaps, originally formed by David; and, though he afterwards admitted a greater number, they all went by the first name. (Salien)
23:9
Haydock
Dodo. In Latin, Patrui ejus, which is the interpretation of the Hebrew name Dodo. The same occurs in ver. 24, (Challoner) and signifies, "of his paternal uncle." (Haydock)
Calmet
Septuagint read Dudia, (Calmet) "of his father's brother." He, or his father, is styled Dudai, 1 Paralipomenon 27:4. (Calmet)
Septuagint (Alexandrian) translates both Dodo and Dodi, "the son of his father's brother," the son of Sousei, or (Vatican) Doudei. Dodi seems to be the more accurate here, as he is thus more distinguished from Dodo, ver. 24., and Chronicles 5:26.[1 Paralipomenon 11:26.?]
Kennicott
Defied. Hebrew is incorrect, and ought to be a proper name as is evident from the word there. Josephus calls it, arasamo, (perhaps originally, aphasdamo) Chronicles, Pasdammim, or Ephesdammim, 1 Kings 17:1. It is hardly probable that the Hebrews should defy or upbraid the Philistines, and immediately run away. We should therefore translate with 1 Paralipomenon men. "He was with David at Pasdammim. And when the Philistines were there gathered together to battle, and the men of Israel were gone away, he arose," etc. (Kennicott)
23:10
Menochius
Sword; holding it, and exerting himself so long; (Sanctius) or on account of the blood, which glued, as it were, his hand to the sword. (Josephus) (Menochius)
Kennicott
This verse, and as far as troop in the following, is omitted in 1 Paralipomenon; so that Semma is not so much as mentioned, (Haydock) and of course the number thirty seven cannot be found. (Kennicott)
Calmet
Perhaps Samaoth may be the same hero, 1 Paralipomenon 2:17., and 27:8. (Calmet)
23:11
Bochart
Troop. Hebrew Lachaya, has been much controverted: but it appears to be the name of Lechi, or Lehi, "the jaw-bone," (Josephus and Septuagint Complut.) so memorable for the exploit of Samson. (Bochart, Anim. p. 1. B. 2:15.)
Calmet
Vulgate literally, in statione, "in a station." Some copies of the Septuagint, "against wild beasts;" "To hunt wild beasts," Syriac and Arabic. But it is most probably the name of a place. (Calmet)
Kennicott
Lentils. (1 Paralipomenon) Barley seems more correct, as the field could not be full of both at the same time; (Haydock) and barley is of more general utility. (Kennicott)
Buxtorf
Yet some would assert, that there was barley in one part and lentils in the other. (Buxtorf, etc.)
23:13
Calmet
Before this. The exploits performed before the death of Goliath have been recorded. The following took place soon after the taking of Jerusalem. Hebrew simply, "And three of the Schalischim came to David at harvest-time, (Paralipomenon more correctly, to the rocks,) and into the cave," etc. (Calmet)
Three is undoubtedly the proper word, though the printed Hebrew copies have thirty in the text; except the most ancient edition of Ximenes, 1515, which retains three, with all the versions, and some Hebrew manuscripts and as the ver. 17. itself reads among would be better above; (ver. 23,) as the three officers aforesaid were not of the body of thirty, but of a still higher order.
Harvest. Hebrew el Katsir, is never used elsewhere in this sense; and the Septuagint have left the latter word as a proper name, "at Kasoar;" etsur seems to have been the original word, as in Paralipomenon, "to the rock." Such places had frequently caverns or strong holds, 1 Kings 24:1, 4.
Kennicott
Camp. The Septuagint also seem to have read méne, as in Paralipomenon, instead of eith, which never occurs, for "a troop." (Kennicott)
Maundrell
This camp was distant from the station at Bethlehem, (Menochius) which was distant from Jerusalem "two hours travel." (Maundrell)
Menochius
Giants, or Raphaim, 2 Kings 21:18. (Menochius)
23:14
Garrison. Literally, "station," (Haydock) or advanced guard.
Haydock
In. The b is omitted in Hebrew, as on many other occasions; (4 Kings 14:14.; Kennicott) owing perhaps to the following words beginning with the same letter. (Haydock)
23:15
Menochius
Gate. David had been educated in that town. (Menochius)
Calmet
He expresses his wish to see his native place delivered from the hands of the enemy, more than for water; (Sanctius; Kennicott) or being very thirsty, he speaks his sentiments without designing that any should attempt to procure him the water. (Calmet)
Menochius
The three valiant men considered his desire as a law. (Menochius)
Salien
They were not to be condemned of rashness, though it would have been such in ordinary men. (Salien)
Worthington
David only intended to try the valour of his soldiers. When they brought the water he would not drink, judging that precious things should be offered to God. (Worthington)
23:16
Camp, or station of soldiers, ver. 13, 14.
Kennicott
Offered it, as "a libation," according to the Hebrew and Septuagint. Vayasec is commonly used; but vinsoc, in Paralipomenon is the truer reading, as "it contains the three radical letters; and it were greatly to be wished that the verbs in every other place had also those radical letters restored, which have been omitted by the Masorets, and supplied by their punctuations." (Kennicott, Dis. I. p. 154.)
Haydock
Lord, as a sacrifice, worthy of him, and to teach his followers to be temperate, (Menochius) and not to expose their lives unnecessarily. (Haydock)
St. Gregory
"He had formerly indulged himself in forbidden pleasures." (St. Gregory)
Josephus
David thus asked pardon for having, undesignedly, hazarded the lives of his men, (Kennicott) and gave thanks for their safe return. (Josephus)
Virgil
A libation of water was solemnly made, 1 Kings 7:6. The pagans used water when they had no wine, as they never sat down to meat, or offered sacrifice, without making a libation. (Calmet) See Homer, Iliad H.; Virgil, Aeneid 8:279. Dixit et in mensa laticum libavit honorem. (Virgil, Aeneid 1:740.)
23:17
Kennicott
Drink. This word is acknowledged in 1 Paralipomenon and in all the ancient versions. (Kennicott)
Protestants supply, "Is not this the blood of the men that went in jeopardy of their lives?" Instead of Jehova, (Haydock) which ought to have m prefixed, we find maleim; (1 Paralipomenon) a word never used in such solemn appeals to the Lord. This seems owing to the superstition of the Jews, who would not pronounce the former name, perhaps in imitation of the heathens, who kept the names of their tutelar gods secret, lest the enemy might call them out, and thus obtain possession of the country. See Macrob. 3:9. No mention is made of the Romans making use of this mode of evocation at the last siege of Jerusalem, as they were unacquainted with the true name of God. Virgil (II. 351,) writes,
Excessere omnes Adytis Arisque relictis, Dii quibus imperium hoc steterat.--
See Servius; Kennicott.
23:18
Three. Septuagint (Alexandrian) and Josephus read "six hundred," (Haydock) against all the rest.
23:19
Kennicott
Three. Hebrew haci, seems to be mistaken for bossnim, "above two;" as one of the Greek versions in the Hexapla renders it, with the Septuagint. "Of the three he was more honourable than two; therefore he was their captain, and yet to," etc. Thus we see a double ternary fully established, ver. 8. (Kennicott)
23:20
Banaias. The v at the end of this man's name, is wanting in Paralipomenon. It serves to distinguish him more from one of the Thirty, who was the 11th captain in waiting on the king; (1 Paralipomenon 27:14,) whereas this was the third, (1 Paralipomenon v.) and one of great renown, 3 Kings 1:32.
Kennicott
Lions. Hebrew ari, "a lion;" and el, "god," designate people "of extraordinary valour." (Kennicott)
Hence the Arabians give the title to Ali, the son-in-law of Mahammed. (Bochart, Anim. 3:1.
Calmet
These two were noblemen, (Chaldean) giants, (Josephus) or fortresses; (Vatable) namely, Areopolis, which is divided into two parts by the Arnon. (Calmet)
Menochius
Some suppose that he slew three real lions. The last, being in such a confined situation, enhanced his merit. (Cajetan) (Menochius)
The Alexandrian copy of the Septuagint has a great omission of the words between slew, occasioned by the word recurring twice; as also ver. 21. Dr. Milles attributes the omission of the famous text 1 John 5:7, to a similar case; marturountis, being found in the subsequent verse. "Proclivi admodum errore, quod norunt, quibus cum veteribus membranis res est." 2nd edition.
"A source of frequent mistakes, as all know who have consulted old manuscripts."
23:21
Josephus
Sight, for size. (Josephus)
Hebrew, "a man of great aspect," which 1 Paralipomenon properly explains "five cubits high."
Hand. Septuagint supply what seems to be omitted, "like a weaver's beam," (Kennicott) as it is found in Paralipomenon.
Haydock
Rod, or rather "a staff," like David's, 1 Kings 17:43., and 40:43. (Haydock)
Haydock
Some men, with a stick or codgel, will not fear to encounter a man armed; (Calmet) as we see exemplified in Q. Curtius, (IX. 7,) where Dioxippus, the Athenian wrestler, overcame Horratas of Macedon, who had challenged him out in a fit of drunkenness. (Haydock)
23:23
Who were. Hebrew, "he was honourable above the thirty." Septuagint erroneously read three; as he was only the second in this series, though superior to the body of thirty. See ver. 13. The versions seem here perplexed, for want of observing this distinction of ranks.
Council. Hebrew, "over his obedience," or "guard." (Josephus) (Chap. 20:23.)
Grotius
Septuagint, "over his own country," mosspéthu, instead of the present el mishmahto, super auscultationem suam: or rather mossmorthu, custodiam suam. (Grotius; Kennicott)
Haydock
Banaias held a very distinguished rank among the officers at court. He was like the king's eye and ear. (Haydock)
Apuleius
These titles were given to some by the eastern kings. (Apuleius, Mundo.; Brisson. Pers. i.)
Calmet
Midas was said to have such great ears, only on account of his spies. (Conon. narrat, i.) (Calmet)
23:24
Haydock
Was one. Hebrew the preposition b is here used, which signifies "above;" as ver. 13. and 23. and as Junius renders it. (Haydock)
Arabic
"Asael....was head of the thirty." (Arabic)
Kennicott
He could not be one of that body, as the number is complete without him, and he is necessary to fill up the second ternary. The Book of Chronicles does not point this out with so much precision as it had been already done. (Kennicott)
Asael was slain by Abner, 2 Kings 2:23. He was captain of the fourth band, 1 Paralipomenon 27:7.
Elehanan, the first of the thirty.
Kennicott
Dodo. Literally, patrui ejus, "of his (Asael's) uncle," which might, perhaps, be as well translated as 1 Paralipomenon 11:26. See 2 Kings 21:19. The Septuagint give both, "Dodei, the son of his father's brother," as ver. 9; (Haydock) or "rather those two translations are by some transcriber, or editor, injudiciously thrown together." (Kennicott)
23:25
Calmet
Semma. The same with the third hero, though his country is differently written, ver. 11. (Calmet)
But this is very improbable, as the number of 37 would be thus destroyed. The former was an Hararite. The Septuagint style the present captain, Samoth, in 1 Paralipomenon; Vulgate Sammoth; and the Ald. copy has Semoth here. He was the fifth captain; (1 Paralipomenon 27:8,) and the four subsequent ones relieved each other in waiting on the king.
Harodi, more correct than Arorite, 1 Paralipomenon, (Haydock) as the Septuagint also there terminate with di.
Junius
Elica is omitted, 1 Paralipomenon xi., (Kennicott) as he perhaps died soon; and Zabad succeeding to his honours, comes at the end of these 30 heroes, Ibid. ver. 30.[1 Paralipomenon 11:41.?] (Junius)
23:26
Haydock
Phalti. Paralipomenon, Phalonite. (Haydock)
Haydock
Nu has been mistaken for t. This is the seventh captain in waiting. Hebrew, "Heletz, the Pelonite." It will suffice here to express how Kennicott would write the names of the following mighty men; referring for more particulars to his learned Diss. on 1 Chronicles xi., and to the notes on that chapter, ver. 28, etc. In the body of 30, he places, 1. Elehanan, the son of Dodo, of Bethlehem; 2. Shamhoth, the Harodite; 3. Elika, the Harodite; (supplied by Zabad) 4. Heletz, the Pelonite; 5. Ira, the son of Ikkesh, the Tekoite; 6. Abiezer, the Anathothite; 7. Sibbecai, the Hushathite; (as 2 Kings 21:18., 1 Paralipomenon 20:4., and 27:11,) 8. Ilai, the Ahohite; 9. Maharai, the Netophathite; 10. Heled, the son of Baanah, the Netophathite; 11. Ithai, the son of Ribai, of Gibea, of the sons of Benjamin; 12. Benaiah, the Pirathonite; 13. Hurai, of the brooks of Gaash; 14. Abialbon, the Arbathite; 15. Azmaveth, the Bahurimite; 16. Elihaba, the Shaalbonite; 17. Gouni, (a word lost in Hebrew) of the sons of Hassum; 18. Jonathan, the son of Shamha, the Hararite; (see 2 Kings 21:21,) 19. Ahiham, the son of Shacar, the Hararite; 20. Eliphelet, the son of Abasbai, the Maacathite; 21. Eliam, the son of Ahithophel, the Gilonite; 22. Hetzrai, the Carmelite; 23. Naarai, the son of Azbai; 24. Joal, the brother of Nathan, of Tzobah; (see 1 Paralipomenon) 25. Bani, the Gadite; 26. Tzelek, the Ammonite; 27. Naharai, the Barothite, armour-bearer of Joab, the son of Zeruiah; 28. Ira, the Ithrite; 29. Gareb, the Ithrite; 30. Uriah, the Hethite. After these follow Zabad and 15 other brave men, though less renowned than the preceding, 1 Paralipomenon 11:42. It is a pity that the Masorets have introduced a new mode of pronunciation, and that it has been adopted by the Protestants, so that it is almost impossible to recognize in their work the scriptural names of the most ancient versions of the Septuagint and Vulgate. (Haydock)
23:27
Calmet
Mobonnai. Septuagint have translated the Hebrew, "of the sons," mobni, (Kennicott) which is corrupted from sobci, or (Haydock) Sobbochai, who was a Husathite, 1 Paralipomenon 11:29. (Calmet)
23:28
Selmon, or Ilai.
23:29
Heled. Hebrew ends improperly in b.
23:30
Heddai: d is exchanged for r in Paralipomenon Hurai.
23:31
Abialbon, or Abiel.
Beromi, or Azmoth, a Bauramite.
23:32
Haydock
Jonathan. David's nephew, (1 Paralipomenon) of the sons of Assem, a Gezonite. This ought, perhaps, to be "Gouni, of the sons," etc., otherwise the name will be lost, contrary to the design of the sacred writer. The verse is not terminated at Jonathan. But he was the son of Sage, (or rather of Semma, as here, ver. 33) an Ararite, 1 Paralipomenon. (Haydock)
Haydock
Sage was also the son of Samma, (ver. 11,) as Sage and Age are visibly the same; (Calmet) though of this we may doubt. (Haydock)
23:33
Aliam, etc. Paralipomenon, Ahiam, the son of Sachar. The change is easy.
23:34
Eliphelet, etc., or Eliphal, the son of Ur; Hepher, a Macherathite; Ahia, a Phelonite; Hesro, a Carmelite. See 1 Paralipomenon 11:35.
23:35
Haydock
Arbi. Paralipomenon, "Naari, the son of Azbai." (Haydock)
23:36
Igaal, or Joel, the brother of Nathan. To reconcile these texts, we may say the person was adopted by his brother, or had married his daughter, which was not prohibited by the law.
Bonni, or Mibahar, the son of Agarai.
23:37
Worthington
Bearer, or "squire." (Worthington)
Haydock
He is the only one specified, though there were others. (Haydock)
23:39
Haydock
Urias, the husband of Bethsabee. We have observed (ver. 25,) that in Paralipomenon the number of 37 is completed by Zabad, instead of Elica. (Haydock)
Calmet
Only 36 are specified in these catalogues, as the name of the sixth hero (ver. 18,) is omitted, whom some take to be Sobati, Jonathan, (chap. 21:22,) Joiada, (ver. 20,) or Joab. (Calmet)
Haydock
But the truth is, Joab is not mentioned here at all, as he was sufficiently known for the chief; (1 Paralipomenon 11:6,) and he makes up the number of 37. The sixth, therefore, was Asael; (ver. 24,) and after him there are exactly 30. For though Gouni be lost, (ver. 32,) Semma is substituted in the following verse. (Haydock)
23:4
As the light, etc.... So shall be the kingdom of Christ.
23:5
Neither is my house, etc.... As if he should say: This everlasting covenant was not due to my house: but purely owing to his bounty; who is all my salvation, and my will: that is, who hath always saved me, and granted me what I beseeched of him; so that I and my house, through his blessing, have sprung up, and succeeded in all things.
23:8
Jesbaham.... The son of Hachamoni. For this was the name of this hero, as appears from 1 Chron. or Paralip. 11.—Ibid. Most tender, etc.... He appeared like one tender and weak, but was indeed most valiant and strong. It seems the Latin has here given the interpretation of the Hebrew name of the hero, to whom Jesbaham was like, instead of the name itself, which was Adino the Eznite, one much renowned of old for his valour.
23:9
Dodo.... In Latin, Patrui ejus, which is the interpretation of the Hebrew name Dodo. The same occurs in ver. 24.
23:5
King Dauid in this last prophecie plainly distinguisheth betwen the couenant & pro••ise made to him touching ••s earthlie kingdom and the kingdom of Christ. who should be borne of his 〈…〉. In both which 〈…〉 the reward of the good and punishment of 〈…〉.
23:15
The king proposed not this for desire of that water, but to trie and exercise his mens fortitude.
23:16
Precious thinges are most mete to be offered to God.
23:1
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 18.51
51. “Magnifying the salvation of His King” ( ver. 50 ). God, who magnifieth, so as to make wonderful, the salvation, which His Son giveth to believers.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.3
3. What then is, “Understanding to David himself”? David indeed was, as we know, a holy prophet, king of Israel, son of Jesse:
23:2
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.28
… and Samson, so long as he did righteously, and grieved Him not, wrought deeds above man’s power. And as for Samuel and David, we have it plainly in the Books of the Kingdoms, how by the Holy Ghost they prophesied themselves, and were rulers of the prophets;—and Samuel was called the Seer ; and David says distinctly, The Spirit of the Lord spake by me
23:14
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… or some other ineffable form of prophecy, I cannot say; the God of the Prophets knoweth, and they know who are thus inspired. But neither these of whom I am speaking, nor any of their fellows ever stood before the Council
23:15
St Augustine of Hippo † AD 430 The Confessions 10.31
… that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts ) which he fed on. I know, too, that Esau was deceived by a longing for lentiles, and that David took blame to himself for desiring water,
23:17
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him who upholds all things by His word; the gate through which God appears in the flesh; the tongs of that cleansing coal; the bosom in small of that bosom which is all-containing; the fleece of wool, the mystery of which cannot be solved; the well of Bethlehem,
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.8
… and thus in his anger extinguished the delicious feeling of his desire, and poured it out to the Lord, without satisfying the longing that he had expressed, saying: “That be far from me that I should do this! Shall I drink the blood of those men who went forth on the danger of their souls?”
23:1
1. NOW THESE ARE THE LAST WORDS OF DAVID, — because, through this indeed he ascended to God in heaven, as St. Jerome says in the Tradition, after the Psalter and other metrical works this metrical composition is said to have been composed by him. The Chaldean adds that they are called last, because they contain prophecy concerning Christ to be born in the last and final age of the world, according to that of St. John, epistle I, chapter II, verse 18: Little children, it is the last hour; and that of Paul: In these last days God hath spoken to us by his Son, Hebrews 1, 2. Lyranus adds thirdly that they are called last, because they are to be especially commended to memory, as are the last admonitions of parents to their children. THE MAN SAID, TO WHOM IT WAS CONSTITUTED CONCERNING CHRIST OF THE GOD OF JACOB. — First, plainly thus expound it concerning Christ, that is to say David said, to whom the promise was made concerning the Messiah, or "Christ" to be born from himself, who is "the Christ of God" the true God whom the Patriarch "Jacob" worshipped, because he was anointed by God as the supreme king and pontiff of the world. Second, concerning David himself, that is to say David said who was constituted, so that he would be "the christ of God," that is a king anointed by God, who would rule the descendants of "Jacob," or the people of Israel. Whence the Septuagint translates, the man said, whom the Lord raised up as the christ of God; so also the Chaldean, Vatablus and others. Third, the Hebrews according to St. Jerome in the Tradition translate: The man said, to whom a ladder was constituted as the christ of God Jacob, and they explain it thus, that is to say "A ladder to the same christ of God Jacob, that is to David, was constituted, by which he might ascend to God, because he himself confessed that he had sinned against the Lord." Whence the word Jacob is added, that is to say The ladder of David is similar to the ladder of Jacob, Genesis chapter xxviii, through which indeed he himself saw the Angels ascending to God leaning on the ladder, so that through it might be represented the descent of the Son of God to earth and flesh, through Jacob and David, who were to be his parents, so that he might redeem them and other men lost through the sin of Adam and other sins of their own, and through penance save them. The ladder therefore of the sinner is penance and confession; EXCELLENT PSALMIST OF ISRAEL. — Excellent in Hebrew נעים naim, that is beautiful, fair, sweet, pleasant. For such are the Psalms which David composed, and ordered to be sung by the Levites in Israel; whence these same are sung in the Christian Church throughout all ages, places and temples, and they themselves are the exultation of the Church and the faithful.
23:2
2. The Spirit of the Lord hath spoken by me, and his word by my tongue, — supply, hath sounded forth, that is to say God hath spoken by me, and through my tongue, as through an organ and instrument, he hath dictated the Psalms, according to that: My tongue is the pen of a scribe that writeth swiftly, Psalm xliv, that is to say I have learned and taught not from myself and my own wit and sense, but by the inspiration of the divine power, to sing to God, and to praise God with hymns and psalms.
23:4
4. AS THE LIGHT OF THE DAWN, WITH THE SUN RISING, IN THE MORNING WITHOUT CLOUDS SHINETH BRIGHTLY. — First, Lyranus, that is to say As the light of the dawn shineth, so God hath spoken clearly to me David and revealed future things. Second and better, the Chaldean, Abulensis and others, that is to say As the light of the dawn shineth brightly, supply, so shall my kingdom (of David) shine brightly and, as verse 5 follows, my house and that of other just men, and it shall be splendid, fruitful and glorious like the sun. AND AS RAIN (watering) MAKETH THE GRASS TO SPRING UP FROM THE EARTH, — supply, so shall my house and posterity spring up and be fruitful, as the following verse explains. From which it is clear according to the letter, that David here speaks of himself and his line; allegorically however and especially concerning Christ to be born from his line; for the birth of Christ was from the heavenly grace of the Holy Spirit, and by his watering the Blessed Virgin conceived and bore Christ, according to that: "The power of the Most High shall overshadow thee." And: The Orient from on high hath visited us, Luke 1.
23:5
5. NOR IS MY HOUSE SO GREAT WITH GOD, THAT HE SHOULD MAKE AN EVERLASTING COVENANT WITH ME, — that is to say I and my house are not so great, and of such merit, that on account of that God would make a covenant with me, and promise me a house, that is a posterity and a royal line to be perpetuated even unto Christ, and thence into eternity; for Christ far transcends the dignity and merits of all men. This covenant therefore God made with me from his mere mercy, grace and liberality, by which he wished to choose me alone from the whole world, so that I might serve the generation of Christ.
23:6
6. BUT THE TRANSGRESSORS SHALL BE PLUCKED UP LIKE THORNS ALTOGETHER. — by God, either in this life, or on the day of judgment, where he will cast them from the earth into the abyss of hell. 7. WHICH ARE NOT TAKEN WITH HANDS. AND IF A MAN WILL TAKE THEM, HE MUST ARM HIMSELF WITH IRON AND THE SHAFT OF A LANCE, AND THEY SHALL BE BURNT WITH FIRE. — It signifies that the impious, like thorns, are incapable of mild correction, and their contact is prickly; and therefore they must be dealt with not gently, but rigorously, so that they be cut down with iron, or burnt with fire: just as he who wishes to take thorns does not pluck them with his hands, lest he be pricked by them; but he arms his hands with iron by which he cuts them down, or with a lance shaft; Vatablus, with the shaft of a spear, by which he drives them away and removes them, lest he be harmed by them: finally he will not take them, but will burn them with fire. So God will cut down the houses of the impious, and will burn them with the fire of hell; but me and mine and the house of other just men he will prosper and perpetuate.
23:8
8. THESE ARE THE NAMES OF DAVID'S MIGHTY MEN. — It is added in 1 Paralipomenons xi, 10: Who helped him, that he should be made king over all Israel. Moreover these mighty men dwelt in one house which, in Nehemiah III, 16, is called the house of the mighty, where also, as it were in a gymnasium, athletes and boxers contended in combats for the sake of exercise, says Adrichomius from Lyran, who says it was situated on Mount Sion near the palace of David, and there he depicts it graphically. Here is woven together a catalogue of David's mighty soldiers or heroes, first, for the integrity of history, so that it may be clear who were the soldiers and leaders through whom David accomplished such great battles and obtained so many victories; secondly, so that this praise may be given to their virtue, which may excite all to imitate their fortitude. Allegorically, so that these mighty men of David may represent the Apostles of Christ and Apostolic men through whose heroic deeds he himself subdued the whole world to his faith. Tropologically, so that the faithful may be encouraged by their example to fight strongly against the flesh, the world, and demons. For the kingdom of heaven suffereth violence, and the violent bear it away, Matthew xi. For heaven is sublime and strong, wherefore it must be stormed by the faithful with minds more sublime and stronger. Therefore heaven is the city of the strong, in which no cowardly and weak person is admitted, according to that of Isaiah xxvi, 1: The city of our strength Sion, the saviour shall be in it, a wall and a bulwark shall be set up in it. 8. SITTING IN THE CHAIR, THE WISEST PRINCE AMONG THREE. — Who is this? King David, say the Hebrews according to St. Jerome, the Chaldean, Eucherius, Lyran, Rupertus, Dionysius, Vatablus. Others think it is Joab the commander of the army. But I say: He who sits here is not David, but Jesbaam, the first of David's mighty men. That this is so is clearly evident both from the Septuagint, which here translates, Jesbaab son of Techmani, first of the three here; then from 1 Paralipomenons xi, 41, where it is clearly said: "This is the number of the mighty men of David; Jesbaam son of Hachamoni, prince among thirty;"; then from Josephus, who calls him Issemum, or as the Abulensian erroneously reads, Eusebius son of Achimac. For the mighty men of David are enumerated here, of whom Jesbaam was the prince. Thus Bede, Angelomus, Abulensis, Question X, Hugo, the Gloss, Cajetan, Arias, Serarius, Sanchez, Salianus.
23:9
HE SMOTE THE PHILISTINES, UNTIL HIS HAND WAS WEARY, AND HIS HAND CLAVE UNTO THE SWORD. — "Clave unto," by numbness and spasm, says Vatablus. For we experience that from excessive labor and fatigue the hand contracts and becomes numb, so that it cannot be extended: therefore numbness bound Eleazar's hand to the sword, so that it could not be removed from it. Less correctly does Josephus, book VII, chapter x, say that his hand adhered to the hilt because of blood shed by him congealing on the sword, and Eleazar's hand binding itself to it. For blood does not congeal in such a way as to bind the hand to the sword.
23:11
11. AND AFTER HIM SEMMA. — This is the third in the first group of three mighty men.
23:13
15. O THAT SOME ONE WOULD GIVE ME TO DRINK OF THE WATER OF THE CISTERN THAT IS IN BETHLEHEM. — Hear Josephus: David said to his men: O what good water we have in my native land, especially in the cistern near the gate! O if someone would bring it to me! I would certainly prefer that to receiving much silver. For all love the fountains and good things of their native land: but David's native land was Bethlehem. But David's desire, as a prudent king, was borne more toward Bethlehem itself than toward its water; namely, he wished his own native land to be wrested from the hands of the Philistines and restored to himself and Israel. Moreover, the three mighty men, hearing this desire of David, in order to show their faith and readiness toward him, without his knowledge and, as soon appeared, against his will, brought him this water through the midst of the enemies. BUT HE WOULD NOT DRINK IT: BUT POURED IT OUT UNTO THE LORD, — lest in drinking the water he should seem to drink and drain the sweat and blood of his heroic men, by which it was purchased. As St. Gregory says, book IX of the Register, epistle 39: "It was lawful for him to drink, if he had wished; but because he remembered that he had made it unlawful, he laudably abstained even from lawful things." And as Eucherius says: "He overcame nature, so that being thirsty he would not drink, and gave an example of himself, by which the whole army learned to endure thirst." Julius Caesar and Alexander the Great did the same, as Curtius testifies, book VII, who in a scarcity of water and the common thirst of the soldiers, would not drink the water offered to him. "Then," says Curtius, "the cup full, as it was offered, was returned. Nor can I alone," he says, "endure to drink, nor can I divide so small a thing among all." Allegorically, St. Ambrose says: "David did not thirst for water from the cistern which is in Bethlehem, but in spirit he foresaw Christ about to be born from the Virgin. He wished therefore not to drink the water of a river, but to have a draught of spiritual grace." Whence Methodius, in the oration On the Presentation, addresses the Mother of God thus: "Thou art that cistern of Bethlehem, which David desired for the refreshment of life, from which the cup of immortality flowed forth to all!"
23:18
18. ABISHAI ALSO THE BROTHER OF JOAB, SON OF ZERUIAH, WAS CHIEF AMONG THE MIGHTY MEN, — Of the second rank and order. For in the first rank and triad, the first three mightiest were Jeshbaam, Eleazar and Shammah. To whom no other attained, as follows. Here therefore are described three mighty men of the second rank, and nearest to those already mentioned; according to this triad of mighty men therefore constituted Abishai, Benaiah and Jonathan: concerning Abishai it is established in this place: concerning Benaiah truly vers. 20 and 23, and clearly I Paral. xi, 24. For Benaiah was powerful both in strength and in counsel, whence he presided over the legions of the Cherethites and Pelethites, and was the secretary of David, as is evident BUT HE DID NOT ATTAIN TO THE FIRST THREE. — q. d. Abishai was not of the first triad of mighty men, but of the second, and in it he was first.
23:20
20. HE (Benaiah) SLEW TWO LIONS OF MOAB, — for indeed the lions of the Moabites are stronger and more ferocious than the Indian, equally as are the Punic, as Albert and Avicenna teach through Gesner, tract. On the Lion, lib. I. Whence in Hebrew these lions are called Ariel, that is lions of God, that is great, vast and savage; for those things which are God's are great. AND HE SLEW A LION IN THE MIDST OF A CISTERN IN THE DAYS OF SNOW. — Josephus narrates the deed thus: When it was snowing, a lion fell into a certain well, whose mouth, being narrow, he saw would soon be filled with snow. And therefore, despairing of his exit and safety, he began to roar. But Benaiah, happening by chance to be journeying, ran to the roar of the beast, and when he had descended into the well, he killed it struggling against the blow of the staff which he carried.
23:24
24. ASAHEL THE BROTHER OF JOAB AMONG THE THIRTY. — Besides the two triads of mighty men already reviewed, here he adds a third, but ten times greater, containing namely the other thirty mighty men, who nevertheless with the six already mentioned were not to be compared, of whom the first was Asahel. "Thirty" precisely are thirty-two, as is evident to one counting; but Scripture assigns whole numbers, such as are tens either simple, or doubled, or tripled, as are thirty. 34. Eliam the son of Ahithophel. — This "Eliam" was the father of Bathsheba the wife of Uriah, and afterwards of David, as the Hebrews hand down.
23:39
39. URIAH THE HITTITE. — Hear Rupert, lib. II, cap. xxxix: The last of the thirty mighty men placed was Uriah the Hittite, namely for the reason which follows: and the wrath of the Lord was kindled to be angry against Israel. For already vengeance had been made upon David, and upon his house: but upon the people, who would not resist David in the slaying of Uriah the Hittite, divine vengeance had not yet been made. From St. Jerome Rupert drew this, equally as Angelomus, Hugh and Abulensis. But I shall bring forward another cause of the plague in the following chapter. ALL THIRTY-SEVEN. — For there are thirty-two mighty men, then five (for the sixth is not named) mightiest, in the first two triads already reviewed, to which being added they make universally thirty-seven. Josephus counts 38, because he further adds Joab. Moreover in I Paral. xi, more are numbered: for after the 37 here reviewed, and the last Uriah, he adds sixteen others, because the book of Paralipomena supplies those things which are passed over in silence in the books of Kings. The principal mighty men of David therefore were the 37 who are here reviewed; but besides those there were others also distinguished in strength, who are added in Paralipomena. For these were the most faithful companions of David, and came to him fleeing from Saul, and helped him so that he became king over all Israel, as is said there cap. xi, vers. 10, whence when the number of these 37 mighty men was completed it is said there, vers. 42: "Adina the son of Shiza the Reubenite, a prince of the Reubenites, and with him thirty," q. d. "Adina" was a prince of the Reubenites, not of all, but of those thirty whom he led with him, even if they were not of the number of the thirty mighty men.
Machine translation from the Latin, not reviewed.
23:2
… that the sacred writer is a "prophet" (Mt. 26, 56; Lk. 18, 31; 24, 25; Rom. 16, 26; Heb. 1, 1-2, etc.), that he writes under the influence of God who fills him with the Holy Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; …
23:6
I Reg. 2, 26, "of iniquity": Iob. 34, 36); I Sam. 25, 25; 30, 22; II Sam. 16, 7; 20, 1; I Reg. 21, 13; Prov. 6, 12; 16, 27; 19, 28 (Eccli. 11, 32). Alone, used elliptically (for 'īl b.), b. is equivalent to "wicked" (II Sam. 23, 6; Iob. 34, 18) or "destroyer" (Nah. 2, 1), taking on a concrete sense, as a noun or adjective. B. expresses moral evil, and is applied to everything (things, thoughts, actions) …
23:7
… Israel is a convincing argument for its existence among the Canaanites as well; from these it had passed to the Israelites, as had so many other immoral and inhuman religious practices, for example, "sacred" prostitution (cf. 1 Sam. 14:24; 15:12; 22:47; 2 Sam. 23:7).
23:8
… He was a native of Beth-haccherem (Hirbert Kammüneh, between Nablus and Jerusalem; cf. II Sam. 23:8; I Par. 11:11); he was the head of the first division of David's army (I Par. 27:2).
Joel (Heb. Jā'el "Yahweh is God"; Vulg.: Ioel and Iohel)
… Igaal] to J. with the Greek). - 8. A chief among the Levites, of the stock of Gershon (ibid. 15:7, 11; 23:8; 26:22). - 9. Head of the half-tribe of Manasseh, on this side of the Jordan, under David (ibid. 27:20). - 10. A Levite of the stock of Kohath, in the time of Hezekiah (2 Chron. 29:12). …
23:9
… Jerusalem (Jebus) and united the Israelite tribes to his kingdom as well, he felt strong enough to break the relation of vassalage: he defeated the P. and drove them back definitively within their original borders (2 Sam. 5:17-25; 8:1; cf. 22:15-22; 23:9-17). From then on the P. no longer undertook major campaigns against the Israelites, but rather there were disputes over borders (cf. 1 Kings 15:27; 16:15); indeed in time the Israelites …
23:11
Semma (Heb. Šammā' or Šammāh; Vulgate Semma or Semmaa)
2. One of the "mighty men" of David's army, son of Agee the Hararite (II Sam. 23:11, 33).
23:13
… Palestine and soon entering upon a historical and political evolution different from that of the Palestinian peoples, were called after their principal city, as in Homer, Sidonians (cf. Deut. 3, 9; Iudc. 10, 6.12; 18, 7; I Reg. 5, 6 [20]; 11, 1. 5. 33; II Sam. 23, 13).
Odollam (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge")
… persecution, and here his parents and his first followers reached him (1 Sam. 22:1-5). They served as a refuge even later when, after he had reigned 7 years in Hebron and was elected king by all Israel, the Philistines set out in search of him (2 Sam. 5:17; 23:13).
… In the time of Saul, it was invaded by the Philistines (2 Sam. 23:13-17; 1 Chron. 11:15-19); David defeated them there twice (2 Sam. 5:17-21; 1 Chron. 14:8-12).
… Political institutions (court offices: II Sam. 8:16 ff.; 20:23 ff.) and military ones (the "thirty": II Sam. 23:13-29) are of Egyptian derivation.
23:14
… 16, 13), for which it is also called the city of David (1 Sam. 20, 6; Lk. 2, 4, 11). In the continuous guerrilla warfare between David and the Philistines, the latter came to take possession of B., which at that time appears organized for defense (2 Sam. 23, 14 ff. = 1 Chron. 11, 16 ff.), but the Philistine occupation must have lasted a short time. …
23:20
Benaiah "slew the two 'āri'ēl of Moab" (II Sam. 23, 20; I Chron. 11, 22, Masoretic text). …
… Bēnāyāh[ā]). - Son of the priest Jehoiada, the most illustrious of the thirty mighty men who made up David's bodyguard (II Sam. 23:20 ff.; I Chron. 11:22-24). Among his feats of valor were recounted the killing of a lion and that of a giant Egyptian warrior. …
23:24
Asahel (Hebrew 'Āšāh'ēl, "God has made")
… his heels, turned suddenly and, though against his will, killed him on the spot (II Sam. 2, 19-23). This death would serve Joab as a pretext to rid himself of Abner (ibid. 3, 27). Admired for his courage, A. was numbered among David's first mighty men (ibid. 23, 24; I Chron. 11, 26). He was buried in the family tomb, at Bethlehem.
23:25
Semma (Heb. Šammā' or Šammāh; Vulgate Semma or Semmaa)
3. One of the "thirty" heroes of David (ibid. 23:25), called Shammoth (Heb. Šammāth) in I Chron. 11:26 and Shammoth (Heb. Šammāth) in I Chron. 27:8.
23:27
ANATHOTH (Hebrew 'Anathōth). - A Levitical city of the tribe of Benjamin (Josh. 21:18; 1 Chron. 6:45 [Heb. 60]). It was the birthplace of two companions of David, Abiezer (2 Sam. 23:27; 1 Chron. 11:28; 27:12) and Jehu (1 Chron. 12:3), and of the prophet Jeremiah (Jer. 1:1), who, however, had much to suffer from his fellow townsmen (Jer. 11:18-23). The high priest …
23:29
Other biblical figures bear the same name: one of the 37 mighty men of David (ibid. 23, 29); one of those who returned from the exile (Eid. 2, 2; Neh. 7, 7; 10, 27); one of Solomon's 12 overseers, placed over Asher and Baloth (I Reg. 4, 16; in Hebrew, however, Ba'ānāh, …
23:30
In the corps of the thirty valiant men there was another B. (II Sam. 23:30). A priest (I Chron. 16:6) and a Levite (I Chron. 15:18, 20) of this name are also mentioned. …
23:31
… From B. came David's chief of the guard, Azmaveth or Azmoth (hab-barhumī, Vulgate de Beromi, ibid. 23:31, better hab-bahārāmī in I Chron. 11:33, Vulg. bauramites). …
23:32
Jonathan (Heb. Jēhōnāthān and Jōnāthān; Vulgate I. and Ionathas)
3. Valiant nephew of David (ibid. 21:21; I Chron. 20:7). 4. Uncle and expert counselor of David (I Chron. 27:32). 5. Son of the high priest Abiathar; he brought to the fugitive David news about the rebel Absalom (II Sam. 15:27 ff., 35 ff.; 17:15-21; I Kings 1:42-49). 6. One of David's mighty men (II Sam. 23:32; I Chron. 11:34). 7. Administrator of David's property outside Jerusalem (I Chron. 27:23). 8. Levite in the time of Jehoshaphat (II Chron. 17:8). 9. Scribe under King Zedekiah; Jeremiah …
23:34
He is probably to be identified with the son of Ahithophel, one of David's thirty mighty men (II Sam. 23:34; cf. 15:12; I Chron. 11:36); thus M. Sales, Il Vecchio Testamento, II, Turin 1923, pp. 313, 328; L. Desnoyers, Histoire du peuple hébreu, II, Paris 1930, pp. 210, 262, 689 note; A. …
23:36
Joel (Heb. Jā'el "Yahweh is God"; Vulg.: Ioel and Iohel)
… 4. One of the heads of the tribe of Gad, in Bashan (ibid. 5:12). - 5. A Levite of the stock of Kohath, ancestor of Heman (ibid. 6:21). - 6. Son of Izrahiah of the tribe of Issachar (ibid. 7:3). - 7. A warrior of David; brother of Nathan (ibid. 11:38; 2 Sam. 23:36, where he corrects the Hebrew Jigh'āl [Vulg. …
Nathan (Hebr. Nāthān «[God] Has Given»)
Others in the Bible bear the same name: a Jew in I Chron. 2:36; a son of David (II Sam. 5:15; Zech. 12:12), through whom Christ traces His descent to David in the genealogy of Luke (Lk. 3:31); the father (or brother?) of one of David's warriors (II Sam. 23:36; I Chron. 11:38); an envoy of Ezra (Ezra 8:16); a post-exilic priest who had taken a foreign woman as his wife (Ezra 10:39).
23:39
Urias (« My Light is Jahweh »?)
URIAS (« My Light is Jahweh »?). - A man of war, one of David's thirty gibbārīm (II Sam. 23:39). He was Hittite by origin; his name may be an adaptation of a foreign theophoric name.
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.