David numbereth the people: God sendeth a pestilence, which is stopt by David’s prayer and sacrifice.
For Dauids sinne in numbring the people, 11. three sortes of punishments are proposed to his election: 14. of which he chooseth the plague, and seuentie thousand die in three dayes. 16. God sheweth mercie. 17. Dauid prayeth. 18. buildeth an altar, 25. and the plague ceaseth.
1And the anger of the Lord was again kindled against Israel, and stirred up David among them, saying: Go, number Israel and Juda.Ma si accese di bel nuovo il furor del Signore contro Israele, e Davidde in loro danno si mosse a dar ordini, che si facesse il registro della gente d'Israele e di Giuda.AND the furie of our Lord added to be angrie agaynst Israel, and stirred vp Dauid among them saying: Goe, number Israel and Iuda.Et addidit furor Domini irasci contra Israël, commovitque David in eis dicentem: Vade, numera Israël et Judam. 2And the king said to Joab the general of his army: Go through all the tribes of Israel from Dan to Bersabee, and number ye the people that I may know the number of them.Il re adunque disse a Gioab capo del suo esercito: Va attorno per tutte le tribù d'Israele da Dan fino a Bersabea, e fa registro del popolo, ond'io ne sappia il numero.And the king sayd to Ioab the General of his armie: Walke through al the tribes of Israel from Dan to Bersabee, and number ye the people, that I may know the number therof.Dixitque rex ad Joab principem exercitus sui: Perambula omnes tribus Israël a Dan usque Bersabee, et numerate populum, ut sciam numerum ejus. 3And Joab said to the king: The Lord thy God increase thy people, and make them as many more as they are now, and again multiply them a hundredfold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing?E Gioab rispose al re; Il Signore Dio tuo moltiplichi il tuo popolo al doppio di quello che è, e anche a cento volte più sotto gli occhi del re mio signore; ma che pretende il re mio signore in facendo tal cosa?And Ioab sayd to the king: Our Lord thy God increase thy people, as much more as now it is, and agayne multiplie it an hundred fold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing?Dixitque Joab regi: Adaugeat Dominus Deus tuus ad populum tuum, quantus nunc est, iterumque centuplicet in conspectu domini mei regis: sed quid sibi dominus meus rex vult in re hujuscemodi ? 4But the king’s words prevailed over the words of Joab, and of the captains of the army: and Joab, and the captains of the soldiers went out from the presence of the king, to number the people of Israel.Ma la parola del re la vinse contro il dire di Gioab, e de' capi dell'esercito, e Gioab, e i principi de' soldati partirono dalla presenza del re per andare a far il conto del popolo d'Israele.How beit the kinges word more preuailed then the wordes of Ioab, and of the chiefe of the armie: and Ioab went forth, and the captaynes of the souldiars from the face of the king, to number the people of Israel.Obtinuit autem sermo regis verba Joab et principum exercitus: egressusque est Joab et princeps militum a facie regis, ut numerarent populum Israël.
5And when they had passed the Jordan, they came to Aroer to the right side of the city, which is in the vale of Gad.E passato che ebbero il Giordano, arrivarono ad Aroer dal lato destro della città che è nella valle di Gad:And when they had passed Iordan, they came into Aroer to the right hand of the citie, which is in the Vale of Gad.Cumque pertransissent Jordanem, venerunt in Aroër ad dexteram urbis, quæ est in valle Gad: 6And by Jazer they passed into Galaad, and to the lower land of Hodsi, and they came into the woodlands of Dan. And going about by Sidon,E passati per Jazer entrarono in Galaad, e nel paese inferiore di Hodsi giunsero fino alle boscaglie di Dan, e girando attorno a Sidone,And by Iazer they passed into Galaad, and into the lower countrie of Hodsi, and they came into the wooddie countrie of Dan. And going about neere Sidon,et per Jazer transierunt in Galaad, et in terram inferiorem Hodsi, et venerunt in Dan silvestria. Circumeuntesque juxta Sidonem, 7They passed near the walls of Tyre, and all the land of the Hevite, and the Chanaanite, and they came to the south of Juda into Bersabee:Passarono presso le mura di Tiro, e per tutto il paese degli Hevei, e dei Cananei, e arrivarono a Bersabea dalla parte meridionale di Giuda:they passed nigh to the walles of Tyre, and al the land of the Heueite, and the Chananeite, and they came to the south of Iuda into Bersabee:transierunt prope mœnia Tyri, et omnem terram Hevæi et Chananæi, veneruntque ad meridiem Juda in Bersabee: 8And having gone through the whole land, after nine months and twenty days, they came to Jerusalem.E avendo scorso tutto il paese, tornarono a Gerusalemme dopo nove mesi, e venti giorni.and hauing viewed the whole land, after nine monethes and twentie dayes, they were come to Ierusalem.et lustrata universa terra, affuerunt post novem menses et viginti dies in Jerusalem. 9And Joab gave up the sum of the number of the people to the king, and there were found of Israel eight hundred thousand valiant men that drew the sword: and of Juda five hundred thousand fighting men.E Gioab diede al re il computo del registro del popolo, e si trovarono d'Israele ottocento mila uomini fatti, e buoni per la guerra: e di Giuda cinquecento mila combattenti.Ioab therfore gaue the number of the description of the people to the king, and there were found of Israel eight hundred thousand strong men, that could drawe sword: and of Iuda fiue hundred thousand fighting men.Dedit ergo Joab numerum descriptionis populi regi, et inventa sunt de Israël octingenta millia virorum fortium qui educerent gladium, et de Juda quingenta millia pugnatorum.
10But David’s heart struck him, after the people were numbered: and David said to the Lord: I have sinned very much in what I have done: but I pray thee, O Lord, to take away the iniquity of thy servant, because I have done exceeding foolishly.Ma Davidde provò al cuore un rimorso dopo che fu fatto il computo del popolo, e David disse al Signore: Io ho peccato assai in questo fatto; ma ti prego, o Signore, a condonare questo peccato al tuo servo; perocché io ho operato con troppa stoltezza.But Dauids hart strooke him, after the people was numbred: and Dauid sayd to our Lord: I haue sinned very much in this fact: but I pray thee Lord to transferre the iniquitie of thy seruant, because I haue done exceding folishly.Percussit autem cor David eum, postquam numeratus est populus: et dixit David ad Dominum: Peccavi valde in hoc facto: sed precor, Domine, ut transferas iniquitatem servi tui, quia stulte egi nimis. 11And David arose in the morning, and the word of the Lord came to Gad the prophet and the seer of David, saying:E alzato che fu Davidde la mattina, il Signore parlò a Gad Profeta, e Veggente di Davidde, e gli disse:Dauid therfore arose in the morning, and the word of our Lord was made to Gad the prophete and Seer of Dauid, saying:Surrexit itaque David mane, et sermo Domini factus est ad Gad prophetam et videntem David, dicens: 12Go, and say to David: Thus saith the Lord: I give thee thy choice of three things, choose one of them which thou wilt, that I may do it to thee.Va a dire a Davidde: Queste cose dice il Signore: Ti vien data la scelta di tre cose; eleggi una di queste, quella che tu vorrai, che io ti mandi.Goe, and speake to Dauid: Thus sayth our Lord: Choyse is geuen thee of three thinges, choose one of them which thou wilt, that I may do it to thee.Vade, et loquere ad David: Hæc dicit Dominus: Trium tibi datur optio: elige unum quod volueris ex his, ut faciam tibi. 13And when Gad was come to David, he told him, saying: Either seven years of famine shall come to thee in thy land: or thou shalt flee three months before thy adversaries, and they shall pursue thee: or for three days there shall be a pestilence in thy land. Now therefore deliberate, and see what answer I shall return to him that sent me.E Gad essendosi presentato a Davidde, recò a lui questa nuova, e disse: O per sette anni sarà la fame nel tuo paese: o per tre mesi fuggirai i tuoi nemici, e quelli t'inseguiranno, o almeno per tre dì sarà pestilenza nel tuo reame. Or tu adunque consulta, e vedi qual risposta io abbia da dare a lui, che mi ha mandato.And when Gad was come to Dauid, he told him, saying: Either famine shal come to thee seuen yeares in thy land: or three monethes thou shalt flee thy aduersaries, and they shal pursew thee: or certes three dayes the pestilence shal be in thy land. Now therfore deliberate, and see what word I shal answer to him that sent me.Cumque venisset Gad ad David, nuntiavit ei, dicens: Aut septem annis veniet tibi fames in terra tua: aut tribus mensibus fugies adversarios tuos, et ille te persequentur: aut certe tribus diebus erit pestilentia in terra tua. Nunc ergo delibera, et vide quem respondeam ei qui me misit sermonem.
14And David said to Gad: I am in a great strait: but it is better that I should fall into the hands of the Lord (for his mercies are many) than into the hands of men.E Davidde disse a Gad: Sono in grandi strettezze; ma è meglio che io cada nelle mani del Signore, (di cui grandi son le misericordie) che nelle mani degli uomini.And Dauid sayd to Gad: I am distressed excedingly: but it is better that I fal into the handes of our Lord (for his mercies be manie) then into the handes of men.Dixit autem David ad Gad: Coarctor nimis: sed melius est ut incidam in manus Domini (multæ enim misericordiæ ejus sunt) quam in manus hominum. 15And the Lord sent a pestilence upon Israel, from the morning unto the time appointed, and there died of the people from Dan to Bersabee seventy thousand men.E il Signore mandò la peste in Israele da quella mattina fino al tempo stabilito; e morirono del popolo da Dan fino a Bersabea, settanta mila persone.And our Lord sent the pestilence in Israel, from morning vnto the time appoynted, and there died of the people from Dan to Bersabee seuentie thousand men.Immisitque Dominus pestilentiam in Israël, de mane usque ad tempus constitutum, et mortui sunt ex populo a Dan usque ad Bersabee septuaginta millia virorum. 16And when the angel of the Lord had stretched out his hand over Jerusalem to destroy it, the Lord had pity on the affliction, and said to the angel that slew the people: It is enough: now hold thy hand. And the angel of the Lord was by the thrashingfloor of Areuna the Jebusite.E mentre l'Angelo del Signore stendea la sua mano sopra Gerusalemme per desolarla, il Signore ebbe pietà di tanta sciagura, e disse all'Angelo sterminatore del popolo: Basta: ritieni adesso la tua mano. Or l'Angelo del Signore stava presso l'aja di Areuna Jebuseo.And when the Angel of Our Lord had stretched forth his hand ouer Ierusalem to destroy it, our Lord had pitie vpon the affliction, and sayd to the Angel that stroke the people: It is sufficient: now hold thy hand: and the Angel of our Lord was beside the floore of Areuna the Iebuseite.Cumque extendisset manum suam angelus Domini super Jerusalem ut disperderet eam, misertus est Dominus super afflictione, et ait angelo percutienti populum: Sufficit: nunc contine manum tuam. Erat autem angelus Domini juxta aream Areuna Jebusæi. 17And David said to the Lord, when he saw the angel striking the people: It is I; I am he that have sinned, I have done wickedly: these that are the sheep, what have they done? let thy hand, I beseech thee, be turned against me, and against my father’s house.E Davidde, quando ebbe veduto l'Angelo, che percuoteva il popolo, disse al Signore: Io son quegli, che ho peccato, io che ho operato iniquamente: che hann'eglino fatto costoro, che son le pecore? Contro di me, ti prego, rivolgasi la tua mano, e contro la casa del padre mio.And Dauid sayd to our Lord when he saw the Angel striking the people: I am he that haue sinned, I haue done wickedly: these that are the sheepe, what haue they done? let thy hand, I beseche thee be turned agaynst me, and agaynst my fathers house.Dixitque David ad Dominum cum vidisset angelum cædentem populum: Ego sum qui peccavi, ego inique egi: isti qui oves sunt, quid fecerunt ? vertatur, obsecro, manus tua contra me, et contra domum patris mei.
18And Gad came to David that day, and said: Go up, and build an altar to the Lord in the thrashingfloor of Areuna the Jebusite.E Gad andò quel giorno a trovare Davidde, e gli disse: Va, ed ergi un altare al Signore nell'aia di Areuna Jebuseo.And Gad came to Dauid in that day, and sayd to him: Goe vp, and build an altar to our Lord in the floore of Areuna the Iebuseite.Venit autem Gad ad David in die illa, et dixit ei: Ascende, et constitue altare Domino in area Areuna Jebusæi. 19And David went up according to the word of Gad which the Lord had commanded him.E andò Davidde secondo la parola dettagli da Gad per ordine del Signore.And Dauid went vp according to the word of Gad, which our Lord had cōmanded him.Et ascendit David juxta sermonem Gad, quem præceperat ei Dominus. 20And Areuna looked, and saw the king and his servants coming towards him:E Areuna alzando gli occhi vide, che il re co' suoi servi andavano verso di lui:And Areuna looking, perceiued the king and his seruantes to come towards himConspiciensque Areuna, animadvertit regem et servos ejus transire ad se: 21And going out he worshipped the king, bowing with his face to the earth, and said: Wherefore is my lord the king come to his servant? And David said to him: To buy the thrashingfloor of thee, and build an altar to the Lord, that the plague, which rageth among the people, may cease.E andogli incontro, e lo adorò prostrandosi per terra, e disse: Qual è la ragione, per cui il re mio Signore viene a casa del suo servo? E David gli disse: Per comprar la tua aia, ed ergervi un altare al Signore, affinchè cessi la mortalità, che infierisce contro del popolo.And going forth he adored the king with his face bowing to the earth, and sayd: What is the cause that my lord the king cometh to his seruant? To whom Dauid sayd: That I may bye of thee the floore, and build an altar to our Lord, and the slaughter may cease which rageth among the people.et egressus adoravit regem prono vultu in terram, et ait: Quid causæ est ut veniat dominus meus rex ad servum suum ? Cui David ait: Ut emam a te aream, et ædificem altare Domino, et cesset interfectio quæ grassatur in populo. 22And Areuna said to David: Let my lord the king take, and offer, as it seemeth good to him: thou hast here oxen for a holocaust, and the wain, and the yokes of the oxen for wood.E Areuna disse a, Davidde: Se la prenda il re mio signore, e la consacri come a lui piace: eccoti i bovi pell'olocausto, e il carro, e il giogo de' buoi, che serviranno per legna (da fuoco).And Areuna sayd to Dauid: Let my lord the king take, and offer, as it pleaseth him: thou hast the oxen for holocauste, and the wayne, and the yokes of the oxen for prouision of wood.Et ait Areuna ad David: Accipiat, et offerat dominus meus rex sicut placet ei: habes boves in holocaustum, et plaustrum, et juga boum in usum lignorum.
23All these things Areuna as a king gave to the king: and Areuna said to the king: The Lord thy God receive thy vow.Tutto diede il re Areuna al re: e soggiunse Areuna al re: Il Signore Dio tuo gradisca il tuo voto.Areuna gaue al thinges to the king: and Areuna sayd to the king: The Lord thy God receiue thy vowe.Omnia dedit Areuna rex regi: dixitque Areuna ad regem: Dominus Deus tuus suscipiat votum tuum. 24And the king answered him, and said: Nay, but I will buy it of thee, at a price, and I will not offer to the Lord my God holocausts free cost. So David bought the floor, and the oxen, for fifty sicles of silver:E il re rispose, e disse: Non andrà la cosa, come vuoi tu, ma io ne pagherò a te il prezzo, e non offerirò al Signore Dio mio olocausti datemi in dono. Davidde adunque comprò l'aia, e i bovi per cinquanta sicli d'argento.To whom the king answering, sayd: Not so as thou wilt, but I wil bye it of thee at a price, and I wil not offer to our Lord my God holocaustes geuen gratis. Dauid therfore bought the floore, and the oxen, for fiftie sicles of siluer:Cui respondens rex, ait: Nequaquam ut vis, sed emam pretio a te, et non offeram Domino Deo meo holocausta gratuita. Emit ergo David aream, et boves, argenti siclis quinquaginta: 25And David built there an altar to the Lord, and offered holocausts and peace offerings: and the Lord became merciful to the land, and the plague was stayed from Israel.E Davidde eresse in quel luogo un altare al Signore, e offerse olocausti, e ostie pacifiche: e il Signore si placò verso il paese, e fu posto fine alla mortalità, che straziava Israele.and Dauid built there an altar to our Lord, & offered holocaustes and pacifiques: and our Lord became merciful to the land, and the plague was stayed from Israel.et ædificavit ibi David altare Domino, et obtulit holocausta et pacifica: et propitiatus est Dominus terræ, et cohibita est plaga ab Israël.
24:1
Year of the World 2987, Year before Christ 1017.
Challoner
Stirred up, etc. This stirring up, was not the doing of God, but of satan; as it is expressly declared, 1 Chronicles 21:1. (Challoner)
David was moved by vanity, etc., thus to displease God.
Haydock
Among. Hebrew, "against;" as the king could have done nothing more prejudicial to his people, 70,000 of whom perished on this occasion, ver. 15. (Haydock)
Calmet
We might also translate, "The anger of the Lord continued against Israel: for David, for their misfortune, was moved to say, Go," etc., as this would obviate the harshness of the expression. (Calmet)
Haydock
However, as it is the same in the Septuagint, etc., and as similar words do not prove that God is the author of sin, we may explain this in the same sense, allowing that he suffered the evil to take place, knowing how to draw good out of it. (St. Augustine, etc.) (Haydock)
Calmet
Some take this Satan to be an evil counsellor. (Calmet)
Worthington
The devil may be styled "the fury of God?" as he is his creature, though rebellious. (Worthington)
24:2
Menochius
Them. He was led by curiosity. (Menochius)
24:3
Haydock
Thing. He speaks in stronger terms, and adds, (1 Paralipomenon 21:3,) which may be imputed as a sin to Israel. Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other captains, expressed his sentiments with more respect than on former occasions. (Haydock)
24:5
Gad, at the eastern extremity, on the banks of the Arnon.
24:6
Calmet
Hodsi. Alexandrian Septuagint, (5) "of Gad and Eliazer, (6) and they came into Galaad, and into the land of Ethaon Adasai, and they went into Dan Jaran." The other editions vary. Hebrew means, "to the land of new subjects," or "lately conquered" (Junius) from the Agarites, (1 Paralipomenon 5:10,) which agrees with this situation. (Calmet; Lyranus)
Haydock
The commissioners first took an account of the tribe of Ruben, (Menochius) and then proceeded northward, till they returned from Dan towards the south. (Haydock)
24:7
24:8
Menochius
Land. Yet they did not number the Levites or Benjamin, nor even the rest exactly, as Joab acted with reluctance, 1 Paralipomenon 21:6., and 27:24. (Menochius)
24:9
Haydock
Eight....and five. Theodotion says nine and four, which comes to the same sum. (Haydock)
Calmet
But 1 Paralipomenon 21:5, reads, eleven hundred thousand, and four hundred and seventy thousand fighting men: though even there the Arabic version has the number here specified, which is less incredible. The fighting men are not above a fifth part of the population; and we may allow that David might have about seven million subjects. It seems, therefore, best to abandon the latter number as incorrect, since all commentators confess that similar mistakes have been made by the transcribers; and to maintain the contrary, would be indirectly to throw the blame upon the sacred writers. (Calmet)
Haydock
Yet some account for the variation, by saying, that Joab gave not in the full number here, (Menochius; Abulensis; etc.) which seems contrary to the text, there were found, etc. (Haydock)
Calmet
Cornelius a Lapide supposes, that the excess of number was occasioned by the subsequent list of the Levites, etc. But could they amount to so many? (Calmet)
Haydock
And what proof is there that they were numbered, after the anger of God had manifested itself so severely? (Haydock)
Bochart
Others affirm, that Joab did not take an account of the 288,000 chosen out of the twelve tribes, that 24,000 of them might guard the palace by turns, in each of the twelve months, 1 Paralipomenon 27:1. (Bochart, Anim. p. 1. B. 2:37.; Grotius; etc.)
Menochius
But thus there will be 18,000 more than even in Paralipomenon, where we find in all 1,570,000, though the tribe of Juda have fewer, by 30,000, than in this book. To account for this, some say, (Haydock) the proselytes are here taken in, or the inhabitants of all the territory, which was at first assigned to Juda, Josue 19:29. (Menochius)
Calmet
All this is conjecture, (Haydock) and must remain among the systems of history. (Calmet)
Haydock
If Joab chose to diminish the numbers of Israel, why has he increased those of Juda? Did he wish to flatter the king's vanity, or partiality for his own tribe? It is difficult to say what interest Joab could have in withholding the truth; and for the sacred historian to countenance his delusion, would expose us to the same danger of mistake, and overthrow the authority of Scripture, no less than if the author had been liable to error, and uninspired. It seems, therefore, most rational to suppose that we have here the true list of the warriors, and that the book of Paralipomenon has been injured by the negligence of transcribers, as it has on many other occasions. (Haydock)
24:10
Challoner
David's heart struck him, after the people were numbered. That is, he was touched with a great remorse for the vanity and pride which had put him upon numbering the people. (Challoner)
St. Ambrose
His sin must have been internal, and probably involved a secret confidence in his riches and power, without referring all to God, (Haydock) or trusting entirely in him. (St. Ambrose, poen. C. 9.; St. Augustine, contra Faust. 22:66., etc.)
Haydock
There was otherwise no prohibition for David's taking this account, (Calmet) which is so natural for a prince, and may frequently prove of great service. (Haydock)
Tirinus
Josephus ([Antiquities?] 7:13.) and others assert, that he neglected to require the payment of half a sicle. (Tirinus; Estius)
Calmet
But where does God complain of this neglect? and how do they know that the injunction which was once given to Moses, when the tabernacle was to be furnished, (Exodus 30:12.) was to remain in force afterwards? Oleaster (on Exodus) says David acted against God's intention, who had promised that the Israelites should be innumerable. But this reason seems childish; and did not the king abstain, on that very account, from numbering any but those who were fit for war? (1 Paralipomenon 27:23.) (Calmet)
Worthington
Struck him. Contrition and confession are specified here, as satisfaction is, ver. 12. Temporal sufferings are inflicted, even after the sin has been remitted, ver. 16. (Worthington)
24:11
And seer. This was a peculiar distinction of the prophet, (Haydock) who was appointed to direct David, (Menochius) to whom he had been long attached, 1 Kings 22:5. (Calmet0
24:13
Haydock
Seven. Paralipomenon, three; which makes the contrast more striking. (Haydock)
Calmet
The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet)
Menochius
Gad might first propose seven, and then reduce it to three. (Menochius)
Kennicott
But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, "It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books." (Synt. p. 219.) Boxtorf also declares, "it is better piously to believe that both is right." Why? "because both is written." (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasioned by the mistake of a numeral letter, g (3) for z (7). (Kennicott)
Haydock
Usher, Malvenda, etc., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in punishment of David's criminal curiosity. But as that famine would have immediately followed the three years' scarcity, already endured, (chap. 21.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)
24:14
Calmet
Lord, and be exposed to the violence of pestilence, which attacks both rich and poor; whereas the rich can frequently escape the dangers of war, or of famine. (Calmet)
Haydock
David knew that he had sinned, and he did not wish to screen himself from suffering the temporal punishment due to sin. (Haydock)
Menochius
God punishes us equally by the hand of men, as by other means; but the king thus intimates, that he looks upon Him as an indulgent father, who is less severe than the ministers of justice. (Menochius)
24:15
Haydock
And. Septuagint insert, "And David chose death, (the pestilence, as they usually render it; Salien). And it was the time of the wheat-harvest. And the Lord gave death in Israel, from morning till dinner-time." (Haydock)
Calmet
Appointed, for three days; though before the end of the last, God took pity on the people, ver 16. (Calmet)
Bochart thinks the pestilence ceased to rage at some hour of the first day. Syriac and Arabic, "till the sixth hour."
24:16
Calmet
Areuna. Hebrew styles him, Araniah, (ver. 18.; Calmet) i being substituted for u, and placed after n. He is called Ornan, 1 Paralipomenon 21:18, (Haydock) and has the title of Jebusite, as he was originally of that nation, and had been permitted to retain his effects, on his embracing the true religion. Moria was his property, and seems not to have been much inhabited. It was not yet enclosed within the city walls. Here David saw the angel, in the air, ready to strike the inhabitants, and heard the voice from heaven. (Calmet)
Haydock
He had already witnessed the death of many in the city, 1 Paralipomenon 21:14. The angel waited for God's orders how many to destroy. (Haydock)
Calmet
He did not sheath his sword till David had offered sacrifice to appease the Lord; (ver. 21) though others think that the sacrifice was to thank God for the deliverance. (Calmet)
24:17
Menochius
Are, like sheep. (Menochius)
Haydock
They were not accountable for the fault of their shepherd, or king; nor were they punished for it, (Haydock) but for joining in the revolts of Absalom, Seba, etc., (Salien) as well as for other secret offences. (Haydock)
Some groundlessly condemn the people, for entertaining sentiments of pride, along with David. Both king and people suffer, when either draws down the vengeance of heaven.
24:18
Calmet
Altar. This was done by a positive order. People still had the liberty of sacrificing on the heights of Gabaon. (Calmet)
Haydock
This place was honoured with the tabernacle; and David would have gone thither, if he had not been so much terrified, 1 Paralipomenon 21:30. (Haydock)
24:22
Calmet
Wain. So Josephus reads. Septuagint, "wheels." Hebrew, "rollers," to beat out the corn. (Calmet)
Protestants, "threshing instruments, and other instruments of the oxen for wood." Paralipomenon adds, that Areuna offered wheat, and saw the angel, as his four sons, and probably most of the inhabitants of Jerusalem, did.
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Haydock
As a king. Literally, king Areuna:" e may have been substituted for c, "like," though the latter word is often understood. (Haydock)
Bochart
Some suppose that he was formerly king of the Jebusites, (Vatable) or one of their descendants, (Grotius) or possessed of great riches, etc. But why is the title never given to him elsewhere? (Bochart)
Calmet
The Septuagint, Syriac, and many Latin copies, do not recognize it; nor was it found in the Chaldean, in the 12th age [12th century]. Yet without making any changes, we may translate, "O king, Areuna has given all these things to the king." The Jews often speak of themselves in the third person, out of respect. (Le Clerc.) (Calmet)
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Worthington
Free-cost, or given gratis. This shews that subjects have property, otherwise they could only yield what was due to the king, as his own. (Worthington)
Haydock
Silver. Septuagint, "for the silver of fifty sicles." (Haydock)
Plato in Hipparcho
Bochart explains for the money of 50 sicles of gold, which make 600 sicles of silver. Gold was formerly as twelve to one, compared with silver. (Plato in Hipparcho.)
Menochius
But the best method of reconciling this passage with 1 Paralipomenon is to say, that David gave the 50 sicles for the oxen and floor, and afterwards purchased the whole piece of ground for 600 (Calmet) sicles of gold, (or 902l. 5s. sterling.; Haydock) being informed that the temple was to be erected there, (Calmet) where Isaac had formerly been brought to be sacrificed. (Menochius)
Du Hamel
We might also make a colon, or pause, at floor, as if its price were specified elsewhere, and the fifty sicles were given for the oxen. (Du Hamel; Menochius)
Haydock
The sum amounts to only about 1l. 14s. (Haydock)
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Calmet
Holocausts; a second time. The former victims had been consumed by fire from heaven, 1 Paralipomenon 26:28. (Calmet)
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Stirred up, etc.... This stirring up was not the doing of God, but of Satan; as it is expressly declared, 1 Chron. or Paralip. 21.1.
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David’s heart struck him, after the people were numbered.... That is he was touched with a great remorse for the vanity and pride which had put him upon numbering the people.
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THE THIRD BOOK OF KINGS
This and the following Book are called by the holy fathers the third and fourth book of Kings; but by the Hebrews, the first and second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon, to the captivity. As to the writer of these books, it seems most probable they were not written by one man; nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralip. alias 2 Chron. 9.29; 12.15; 13.22; 20.34; 26.22; 32.32.
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This sinne & punishment happened before, when Dauid had health and streingth of bodie.
The furie of our Lord, that is. Satan (a •u••o•s spirite, yet Gods creature) not our Lord him selfe, but by permission only. 1. Par. 2. 1. Satan arose against Israel, & 〈◊〉 Dauid.
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Contrition.
Confession.
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Satisfaction.
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In the liturgy The Epistle in a votiue Masse in tyme of plague or mortalitie.
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Temporal punishment inflicted after the guilt of sinne was remitted.
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If subiectes had not proprietie in their goodes, but that the right and dominion of al perteyned to the prince, then could nothing at al, in anie case be geuen gratis by the subiect, but only yelded as due, to his souereigne.
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Tertullian † AD 220 The Five Books Against Marcion 3.20
… Then, again, the throne for ever with the kingdom for ever is more suited to Christ than to Solomon, a mere temporal king. From Christ, too, God’s mercy did not depart, whereas on Solomon even God’s anger alighted, after his luxury and idolatry. For Satan
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.8
8. And again, David, after he had commanded the people to be numbered, was smitten in heart, and said to the Lord: “I have sinned exceedingly, because I have commanded this, and now, O Lord, take away the iniquity of Thy servant, for I have transgressed exceedingly.”
St Jerome † AD 420 Against the Pelagians 1.28
2 Sam. xxiv. 10 . David’s numbering the people.
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.8
… And David answered: “These three things are a great strait to me, but let me fall into the hand of the Lord, for very many are His mercies, and let me not fall into the hands of man.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
[4.] Next he adds testimony, saying, ( ver. 31, 30 ) “It is a fearful thing to fall into the hands of the Living God.” “For” it is written: “Vengeance [belongeth] unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people.” “Let us fall,” it is said, “into the hands of the Lord, and not into the hands of men.” ( Ecclus. ii. 18 .
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St John Chrysostom † AD 407 Homilies on Colossians 3
… Why then run ye to them? Wouldest thou know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. ( Ex. xxiii. 20 .) Not so however now, but, on the contrary, they sang upon the earth (
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.2
… And when David numbered the flock of his sheep, wrath came upon them, and they began to be destroyed. Then David delivered himself over on behalf of his sheep, when he prayed, saying:— O Lord God, I have sinned in that I have numbered Israel. Let Thy hand be on me and on my father’s house. These innocent sheep, in what have they sinned ?
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… This latter David did, so that the divine anger might be turned against himself, when he offered himself to the destroying angel and said: “Lo I have sinned: I the shepherd have done wickedly, but this flock, what hath it done? Let Thy hand be against me.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 51.9
9. And, we are told, when death came upon the people, on the very first day at dinner time, when David saw the angel smiting the people, he said: “I have sinned, and I, the shepherd, have done wickedly, and this flock, what hath it done? Let Thine hand be upon me, and upon my father’s house.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… For “I am not meet,” he says, “to be called an Apostle, because I persecuted the Church.” ( 1 Cor. xv. 9 .) Hear also David, when he is set free from the punishment, yet, as thinking that he had offended God, calling vengeance down upon himself, and saying, “Let thy hand be upon me and upon my father’s house.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… 11 .) This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, “I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 25
… “but if not, blot me also out.” ( Exod. xxxii. 32 .) Such too was David: wherefore also he said, “I the shepherd have sinned, and I have done wickedly, but these, the flock, what have they done? Let Thine hand be upon me and upon my father’s house.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 11
… For he that has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. And accordingly David said, “I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Thy hand be upon me, and upon my father’s house.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
And before him too, the blessed Moses was willing to be blotted out of God’s book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, saith, “I, the shepherd, have sinned, but these, what have they done?” (See
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1. AND THE LORD'S ANGER WAS KINDLED TO RAGE AGAINST ISRAEL. — You will ask why, and for what sin of Israel? Theodoretus answers, because Israel had rebelled with Absalom against David their king. But for this sin twenty thousand and more were slain, cap. xviii, although perhaps this punishment was not sufficient for so great a fault, nor did it make satisfaction. Secondly, Lyra and Cajetan answer that it was a sin by which Israel conspired with Sheba against David: for in this conspiracy Sheba alone was punished; therefore this chastisement was reserved by God for the people. Thirdly, Abulensis thinks that there were moreover other sins of the people, such as are wont to rage often in a Republic. AND THE LORD MOVED DAVID AMONG THEM, SAYING (that is, to say and command Joab): GO, NUMBER THE CHILDREN OF ISRAEL AND JUDA. — God moved David, not by suggesting to him of himself, and saying: Go and number the people (for thus He would have incited him to sin, which He cannot do), but by permitting the devil, who was prepared and eager for this, to incite David to this proud numbering of the people. God therefore indirectly, but the devil directly, stirred up David to this numbering, as is expressly said in I Paralipomenon xxi, 1: Satan, it says, rose up against Israel, and moved David to number Israel. Yet this same thing is attributed here to God, to show that by God's just judgment it came to pass that David was permitted to sin in numbering the people, for this end that the people might be punished. For God so holds the devils and wicked men in His hand, that, although they burn to do evil, yet they can nowhere break forth except whither He Himself has sent them to go, or has positively permitted them for the chastisement of sins. And this positive permission of God is called action and moving, as I said cap. xvi, vers. 10, where it is said that God commanded Shimei to curse David. Hence St. Gregory wisely observes, lib. XXIX Moral. cap. IV, that subjects ought not to be angry with princes when they fall into some error or vice, but should ascribe the cause of their fall to their own and their people's sins. He, he says, praised by God's testimony, he conscious of heavenly mysteries, David the prophet, inflamed by sudden fury of pride, sinned in numbering the people; and yet the people, while David sinned, underwent vengeance. Why this? because namely according to the merit of the people the hearts of the righteous are disposed. But the just judge corrected the sin of the sinner by the punishment of those on account of whom he sinned. But because he himself, namely being proud by his own will, was not free from guilt, he also underwent the vengeance of his guilt. For the raging wrath, which struck the people bodily, also prostrated the ruler of the people with inward sorrow of heart. Whence he concludes, adding: It is certain indeed that thus the merits of rulers and people are so connected with each other, that often from the fault of shepherds the life of the people becomes worse, and often from the merit of the people the life of the shepherds is changed. But because rulers have their judge, it is a matter of great caution for subjects; they should not rashly judge the life of those who rule them. The same word for word from St. Gregory was transcribed by Angelomus and Eucherius, or rather Bede. For St. Eucherius preceded St. Gregory in time, but Bede followed him.
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NUMBER THE PEOPLE, THAT I MAY KNOW THE NUMBER OF IT. — Scripture, in the preceding cap. xxiii, had recounted the mighty men and heroes of David; now David himself commands the rest of the people subject to him to be numbered, that he may know how many and what sort of subjects he has, and how many of them are fit to be enrolled as soldiers, and thereby know his strength, namely how many soldiers he can lead into battle. Yet he sinned, because he did this from vanity and pride. Hear St. Augustine, lib. XXII Against Faustus, cap. LXVI: There in the flock committed to him was such pastoral love, that he himself would wish to die for them, when the people had been numbered, his sin of pride, God was pleased to punish thus, that He would diminish that same number by the death of many, by whose multitude the heart of the king had been tempted with pride. In which hidden judgment God, with whom there is no iniquity, and those whom He knew unworthy of this life, He took away from this life; and in him who had exalted himself by the multitude of men, He healed the swelling of human pride by the diminution of that same multitude. The sin of David therefore was pride. Another sin is assigned by Josephus, Cajetan and Abulensis, namely that in this numbering and census the law of Exodus cap. xxx, vers. 13 was neglected, which commands that in a census each one should pay half a shekel. But no mention is made here of this neglect. Add, that although David had ordered half a shekel prescribed by law to be paid, and the people had paid it, David would nevertheless have sinned, compelling his numbering of the people to pay this half shekel without cause; it would have been otherwise if David had had a just cause for numbering the people: for example, if wishing to go to war, and to know the number of those who could serve as soldiers or bear arms, he had numbered the people: or if a tribute had been to be imposed on the whole people for a public cause, then indeed he would not have sinned.
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9. AND THERE WERE FOUND OF ISRAEL EIGHT HUNDRED THOUSAND (Josephus wrongly has "nine hundred thousand") STRONG MEN. — Therefore children and women were not numbered. You will say: In 1 Paralipomenon chapter xxi, verse 5, it is said: "All the number of Israel a thousand thousand and a hundred thousand men." Therefore there were three hundred thousand more. The Hebrews answer, according to St. Jerome, that here only the living are counted: but in Paralipomenon both the living and the dead, namely those who were struck dead by plague from God, from which they gather that the number of those dead by plague was three hundred thousand; but Scripture contradicts this, which here in verse 15 counts only seventy thousand.
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10. And David's heart struck him; — that is to say, David's conscience bit him, and dictated to him that he had done wrong in numbering the people out of pride and presumption. Josephus adds that the prophet Gad and others showed David that he had sinned in this numbering, and that this scruple of conscience moved him.
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12. THREE ARE GIVEN TO THEE FOR CHOICE. — Three, namely scourges and calamities, to wit plague, famine and war; whichever of these three you choose, it will diminish and will diminish this great number of Israel, in which you as king are proud and glory, and thus it will lay low your pride. Thus St. Augustine, book XXII Against Faustus, chapter LXVI. 13. OR FAMINE SHALL COME UPON THEE FOR SEVEN YEARS. — For "seven," in 1 Paralipomenon chapter xxi, verse 12, it is said "three," because the prior proposition of God and of the prophet Gad contained "seven:" but God then, at the request of Gad or David, mitigated this and reduced it to three years, just as He diminished the number of fifty righteous in Sodom on account of Abraham's prayers and reduced it to ten, Genesis chapter xviii. Whence Josephus, Origen, Ambrose, Theodoret and others assert that only three years of famine were proposed to David.
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14. IT IS BETTER THAT I FALL INTO THE HANDS OF THE LORD (FOR HIS MERCIES ARE MANY) THAN INTO THE HANDS OF MEN. — Therefore he deprecates war of men, namely of the Philistines, Syrians and Ammonites; for the rest David resigns himself to God, so that He might inflict either famine or plague. But when the prophet Gad urged him to choose one of these two definitively, he chose plague, for the Septuagint adds, and David chose for himself death, that is plague which we commonly call death or mortality. Josephus relates the same thing, and also assigns another reason for this choice of David, hear him: The king, thinking that if he should choose famine, he would seem to have had regard for his own people rather than others, since he himself would be in no danger; having much grain in his storehouses, they would not have the same. But if he had chosen to be conquered by the enemy for three months, he would thus also have consulted for himself, who had strongholds and a very strong cohort around him: he chose an evil common to both rulers and ruled, in which equal fear would threaten all, saying beforehand that it is better to fall into the hands of God than into the hands of men. Thus also Theodoret, Abulensis and Cajetan. Hence St. Chrysostom, homily 29 on the epistle to the Romans, shows that David was a good shepherd, because according to the sentence of Christ the Lord, John chapter x, verse 11, he gave his life for his sheep: For this reason, he says, in the choice of their punishments he did not choose famine, not persecution by the enemy; but death sent by the Lord, through which he hoped that others would indeed be secure; but that he himself would be taken away from the midst before all the rest. Whence he says: I am he who have sinned: I have done wickedly: these who are sheep, what have they done? Let thy hand, I beseech thee, be turned against me. For, as St. Chrysostom well adds, his bowels were torn as those fell, as if his own sons were being slain.
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15. And the Lord sent a pestilence into Israel, FROM MORNING UNTIL THE TIME APPOINTED. — The Septuagint: from morning until the hour of dinner. Whence many think this plague lasted only six hours. Thus Theodoret: "God threatened death for three days, but inflicted death for only six hours. Thus God, being benign and merciful, terrifies sinners with greater threats, but inflicts punishments much less than the threats." Others, such as Lyra, Rupert, Vatable, Sanchez, understand by "time appointed" the time fixed for the evening sacrifice, namely when in the evening the other lamb was offered to God in the perpetual sacrifice, as if by the force of this sacrifice the plague ceased: for in Hebrew מועד moed signifies a fixed time, such as that of feasts and sacrifices. But more simply and aptly, by "time appointed" you should understand the three days appointed by God for the plague of pestilence, verse 13. Thus Abulensis, who confirms this by the same reasoning: For, he says, if no mention had previously been made of the time for which the pestilence ought to last, there would be room for divination, and with morning named when the plague began, it could be understood to have lasted until the time of the evening sacrifice defined by law; especially since David appears to have sacrificed at that time. But since it was said a little before that it would last three days, and then it is said it lasted until the time appointed, force is certainly given to Scripture if the time appointed is referred to anything other than the aforesaid three days: thus also Cajetan, Dionysius, Salianus and others, who think this plague lasted two full days and part of the third day, until God said to the Angel striking: "It is enough," verse 16. AND THERE DIED OF THE PEOPLE, etc., SEVENTY THOUSAND MEN. — Therefore the Rabbis wrongly count three hundred thousand, as I said at verse 9.
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16. AND WHEN THE ANGEL OF THE LORD HAD STRETCHED OUT HIS HAND OVER JERUSALEM, TO DESTROY IT, THE LORD WAS MOVED TO REPENTANCE. — Hence it is clear that this Angel inflicting the plague was good, not evil. Thus a good Angel burned Sodom, Genesis chapter xix; this is more evident from verse 17, where David begs pardon from the Angel) OVER JERUSALEM, TO DESTROY IT, THE LORD WAS MOVED TO REPENTANCE. — Hence it is clear that the Angel first struck the other tribes with plague, and killed seventy thousand from them, and finally on the third day struck Jerusalem also and killed many in it: for the Jerusalemites also had sinned against God, conspiring with Absalom against their king David, and in many other sins. AND HE SAID TO THE ANGEL THAT SMOTE THE PEOPLE: IT IS ENOUGH. — Hence it is gathered that God, before David prayed, of His own spontaneous mercy commanded the Angel to stop the plague and pestilence. Moreover, this Angel inflicted the plague on the Israelites, "by applying to their body and heart something most pestilential, says Abulensis, which would suddenly corrupt their viscera, and this without sensation, just as infected air is not felt when it is drawn in; and because that which the Angel applied was more corrupted than the air which is drawn in at the time of pestilence, men fell more swiftly and insensibly, as if they had suffered no sickness." Hence this plague is called a "sword," both because those struck by the plague from the Angel felt as it were the blow of a sword; and because in Scripture everything that pierces, torments, afflicts, is called by catachresis a sword. Something similar happened in the Roman plague, which took away Pope Pelagius, to stop which St. Gregory instituted public Litanies at the basilica of St. Peter, and he himself carried an image of the Blessed Mary painted by St. Luke, concerning which hear Baronius in the year of Christ 590: "Then indeed they relate that this wonderful thing happened, that when Gregory arrived proceeding to the mole of Hadrian adjacent to the Tiber, as a sign of reconciled Divinity, an Angel was seen sheathing a naked sword in its scabbard, and by this symbol wishing to signify that the disease had ceased," just as (as was said above from the same Gregory, Dialogues book IV, chapter xxxvi) by arrows seen falling from heaven the same had been divinely forewarned.
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I am he that have sinned, — namely by numbering the people, from which sin the people were innocent, yet they were guilty on account of other crimes committed by them, which God wished to punish here. Let Princes and Prelates consider here, marvel at and imitate the profound humility, penance and charity of David supplicating for the people, and asking that the punishment be transferred to himself. Let them hear St. Ambrose in the Apology of David, chapter VII: How admirable is that he offered himself to the Angel striking the people. By this deed he was immediately judged worthy of sacrifice, he who was esteemed unworthy of absolution. Nor is it surprising, since Moses also, offering himself to the Lord for the people's error, even blotted out the people's errors. Theodoret says almost the same, Question XXXVII: Worthy, he says, of admiration are the very words of the king; not knowing the cause, he called his own sin what had been done; and that a just sentence might be passed in his own case, he supplicated, using the words of a good shepherd, imitating His Son and Lord, who laid down His life for His sheep. It is added in 1 Paralipomenon xxi, 16: And both he (David) and the elders clothed in sackcloth fell down upon the ground. Thus St. Charles Borromaeus, to avert the plague and other calamities, in public supplication with bare feet, a rope placed about his neck, bearing a cross, proceeded in procession.
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18. Go up (into Mount Moriah, which is part of Mount Sion) AND BUILD AN ALTAR TO THE LORD IN THE THRESHING FLOOR OF AREUNA THE JEBUSITE,—because on account of the Angel threatening with a sword there was still fear of plague, indeed remnants of it. For although God had said to the Angel: "It is enough," so that he would infect no one further with plague; nevertheless those who had already been infected by him with plague were not healed. Therefore Gad the prophet, at God's instigation, commands David to erect an altar, so that he might confirm the freedom granted to him. Others, however, from this passage judge that the Angel had not yet ceased from striking and inflicting plague, and therefore the plague had not yet ceased, nor had God yet said to the Angel: "It is enough," but said this after the prayers and sacrifice of David. You will ask, why did God choose this threshing floor of Areuna before others for sacrifice? I answer first, because this threshing floor was on Mount Moriah, where long ago, some 850 years before, Abraham was commanded by God to sacrifice his son, Genesis xxii: Secondly, because in the same place God had decreed that a temple would be built by Solomon, of which He wished David here to lay down as it were a specimen and prelude. This is evident from II Paralipomenon iii, 1, where it is said: "And Solomon began to build the house of the Lord in Jerusalem, on Mount Moriah, which had been shown to David his father, in the place which David had prepared in the threshing floor of Ornan the Jebusite." Symbolically, God wished to signify in the "threshing floor of the Jebusite," that is, in the region of the Gentiles, that a temple, that is the Catholic Church of true Israelites and children of Abraham through faith, would be built by the true David and Solomon, that is Christ, from living stones of the faithful. Thus Angelomus, and St. Augustine, sermon 198 On the Seasons. Allegorically, David here sacrificing in the threshing floor of Areuna and appeasing the wrath of God, and stopping the plague, was a type of Christ, who in the same place (for Mount Calvary is near Mount Moriah and is as it were its part and ridge) was about to offer himself as a victim for sin to the Father, was about to appease His wrath, and was about to take away from us present and eternal death.
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24. So David bought the threshing floor and the oxen for fifty shekels of silver.—You will say: In I Paralipomenon xxi, 25, it is said: "So David gave to Ornan for the place six hundred shekels of the finest gold by weight." The common and plain answer is easy: David gave for the threshing floor of the altar and the oxen fifty shekels of silver, as is said here: but truly afterwards for the whole threshing floor of Areuna, so that in it that wonder of the world, the temple, might be built by Solomon, he gave six hundred shekels of gold. Thus St. Jerome, the Gloss, Lyra, Hugo, Dionysius, Cajetan, Salianus, Serarius and others.
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25. And the Lord was appeased toward the land.—The sign of this appeasement was fire sent by God from heaven, which consumed the victims of David and as it were took them up to God, to whom they were being offered. This is evident from the book I Paralipomenon xxi, 26, where it is said: "And He heard him in fire from heaven upon the altar of holocaust." Thus God showed that He was pleased with the sacrifices of Abel, not Cain; of Aaron, not Nadab; of Elijah, not the priests of Baal, by sending fire from heaven upon their victims, Genesis IV, 4; Leviticus IX, 24; III Kings cap. XVI, vers. 29. At the same time by this sign of fire God showed that He wished a temple to be erected by Solomon in the same place, in which victims would be offered to Him, and would be burned with heavenly fire, and David announced this to the people, when, as is said in I Paralipomenon xxii, 1, he said: This is the house of God, and this is the altar of holocaust for Israel. Whence immediately he procured stonemasons, iron, wood and other material necessary for the building of the temple, as is subjoined below.
Chronology of the Kingdom of David Here end the political acts of David, which namely pertain to wars and the government of the people. For the ecclesiastical and spiritual acts are here omitted, such as the composition of the Psalms; the distribution of the Levites and priests, for sacrificing and singing; the preparation of gold, silver, bronze, iron, and workers for the building of the temple, which are therefore supplied and narrated at length in I Paralipomenon cap. xxiii, to the end of the book. Moreover in the same book, cap. xxvii, the names of the prefects both of the army and of the tribes, and of the other officials of David are enumerated. Here therefore ends the second book of Kings, which contains throughout the political acts and deeds of David, from the beginning of his reign to the end of his life. These through individual years of his are appropriately and probably distributed (for nothing certain can be defined here) by our Salianus, Torniellus, Gordonus and other Chronologists, from whom receive these few but principal things. In the year 20, he is anointed king privately by Samuel.
Machine translation from the Latin, not reviewed.
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… They change, for example, I Kings 3, 4 into II Chron. 1, 3; II Sam. 24, 1. 16 ff. into I Chron. 21, 1. 15 f. 26. But such anthologies are well resolved by Catholic commentators. …
… The third passage that mentions S., instrument of the divine "judgment," is 1 Chron. 21:1, where S. (a proper name!) is substituted for Yahweh, who in the older text 2 Sam. 24:1 tempted David directly: a change due to dogmatic motives, just as later Jub. 48:25 will transform Ex. 4:24. For Tobit father and son and for Sarah the infestation of Asmodeus brings …
24:2
The formula "from D. to Beersheba" indicates the extreme limits of Palestine (Judg. 20:1; I Sam. 3:20; II Sam. 3:10; 17:11; 24:2, 15; I Kings 4:25; I Chron. 21:2; II Chron. 12:35; 27:37). The tribe is omitted in the genealogies of I Chron. 2-12; it seems that it became extinct after the emigration of the …
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… The A. of II Sam. 24:5 is a matter of discussion.
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In the Old Testament too there are texts in which Canaan means rather the land of the Phoenicians; thus, for example, Iudc. 4, 2, 23; 5, 19; II Sam. 24, 7; Is. 23, 11; Prov. 31, 24; and again in the New Testament Mt. 15, 22 (the "Canaanite woman"). …
… obliged to the humble services of woodcutters and water-carriers (Josh. 9, 7; 11, 19). Another important center was in the north at the foot of Mount Hermon (Josh. 11, 3; Judg. 3, 3), and they had villages of their own there until the time of David (2 Sam. 24, 7). With the other Canaanite peoples remaining in the land, they were compelled in the time of Solomon to lend their labor for the great constructions (1 Kings 20, 22; 2 Chron. 8, 7-8) …
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… The Simeonites still furnished 7,100 warriors to David (1 Chron. 12:25). But already in this period, and ever more frequently afterward, the cities that had belonged to S. are counted as Judean: Bethel, Ramoth in the south, Arama, Ashan (1 Sam. 30:27-30), Beersheba (2 Sam. 24:7; 1 Kings 19:3; 2 Kings 23:8), Ziklag (1 Sam. 27:6), etc. (cf. 1 Chron. 4:28-31).
Tyre (Heb.-Phoenician Şor, Şor; cf. Şor « fortress »; Gr. Τύρος; Mod. Şūr)
… So that navigation is but one aspect of the grandiose civilization of T. Apart from the accent on T. in Josh. 19:29 (cf. II Sam. 24:7) concerning the partitioning of Canaan, where it is said that the northwestern boundary of Asher reaches "as far as the fortified city of T."—9:10, according to the Septuagint, "as …
24:16
Sometimes the angels by divine order punish men (e.g.: Gen. 19:11; II Sam. 24:16-17). In Prov. 17:11 there is mention of a cruel angel who will be sent by God against the sinner.
Araunah, from whom David bought the area for the building of the Temple, was a Jebusite (II Sam. 24:16, 18; II Chron. 3:1). Forced into construction work by Solomon (I Kings 9:20), the J. ended up being dispersed and assimilated by the Israelites. …
… But what contributed to making J. the capital was the transfer of the Ark of the Covenant from Kiriath-jearim to Zion and the erection of an altar on the threshing floor of the Hittite Ornan, where the angel had appeared on the occasion of the plague (II Sam. 24, 16).
Ornan (Heb. 'Ornān; in 2 Sam. 24:16-25 Vulg. Araunah, Heb. 'Arawnāh)
ORNAN (Heb. 'Ornān; in 2 Sam. 24:16-25 Vulg. …
… later the Temple was built in Jerusalem, it was recognized as the only legitimate place for sacrificing (except for exceptional cases of sacrifices offered by the prophets or in places consecrated by a special divine vision: cf. Judg. 6:20-28; 13:8-23; II Sam. 24:16-25; I Kings 18:29-38; other cases are to be considered abusive). …
… "A murderer from the beginning" (Io. 8:44), S. kills those whose master he is (cf. II Cor. 2:11); this death-dealing function of his, annulled by the Crucified One (Hebr. 2:14), is perhaps connected with that of the destroying angel (Ex. 12:23; II Sam. 24:16; II Reg. 19:35; Sap. 18:25; I Cor. 10:10 ff.). …
24:25
This proper name is never mentioned in the texts that recount the construction of the Temple (II Sam. 24:25; I Chron. 21:26; II Kings 6; II Chron. 3), and moreover the hill of the Temple, the lowest among those surrounding it, could not have been seen from afar as Gen. 22:4 supposes.
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.