David is anointed king of all Israel. He taketh Jerusalem, and dwelleth there. He defeateth the Philistines.
VVith general consent Dauid is annointed king of al Israel. 7. He taketh the towre of Sion in Ierusalem, destroying the Iebuseites. 9. buildeth there a new house: 13 marieth more wiues, and hath more children. 17. The Philiflym: rising against him are ouerthrowen: 22. also the second time.
1Then all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh.Or tutte le tribù d'Israele si presentarono a David in Hebron, e dissero: Noi siamo tue ossa, e tua carne.AND al the tribes of Israel came to Dauid in Hebron, saying: Behold we are thy bone and thy flesh.Et venerunt universæ tribus Israël ad David in Hebron, dicentes: Ecce nos os tuum et caro tua sumus. 2Moreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.Ed anche ne' passati tempi, quando avevamo Saul per nostro re, tu conducevi e riconducevi Israele: e il Signore ha detto a te: Tu sarai pastore del popolo mio d'Israele, e tu sarai condottiere d'Israele.Yea and yesterday also and the day before when Saul was king ouer vs, thou wast he that didst leade vs forth and bring backe Israel: and our Lord sayd to thee: Thou shalt feede my people Israel, and thou shalt be prince ouer Israel.Sed et heri et nudiustertius cum esset Saul rex super nos, tu eras educens et reducens Israël: dixit autem Dominus ad te: Tu pasces populum meum Israël, et tu eris dux super Israël. 3The ancients also of Israel came to the king of Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel.E anche i seniori d'Israele andarono al re in Hebron, e il re David fece alleanza con essi in Hebron dinanzi al Signore, e unsero David in re d'Israele.The ancientes also of Israel came to the king into Hebron, and king Dauid made a league with them in Hebron before our Lord: and they annointed Dauid to be king ouer Israel.Venerunt quoque et seniores Israël ad regem in Hebron, et percussit cum eis rex David fœdus in Hebron coram Domino: unxeruntque David in regem super Israël. 4David was thirty years old when he began to reign, and he reigned forty years.David avea trent'anni, quando principiò a regnare, e regnò quarant'anni.Thirtie yeares old was Dauid when he began to reigne, and he reigned fourtie yeares.Filius triginta annorum erat David cum regnare cœpisset, et quadraginta annis regnavit. 5In Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel and Juda.Regnò in Hebron sette anni, e sei mesi sopra Giuda: in Gerusalemme regnò trentatre anni sopra tutto Israele, e Giuda.In Hebron he reigned ouer Iuda seuen yeares and six monethes: and in Ierusalem he reigned three and thirtie yeares ouer al Israel & Iuda.In Hebron regnavit super Judam septem annis et sex mensibus: in Jerusalem autem regnavit triginta tribus annis super omnem Israël et Judam.
6And the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.E il re, e tutta la gente che era con lui, si mosse verso Gerusalemme contro li Jebusei che vi abitavano: ed eglino dissero a lui: Non entrerai qua dentro, se non ne leverai i ciechi e gli zoppi: volendo dire: David non ci entrerà.And the king went, & al the men that were with him, into Ierusalem to the Iebuseite the inhabiter of the land: & they said to Dauid: Thou shalt not come in hither, vnlesse thou take away the blind and the lame, saying: Dauid shal not come in hither.Et abiit rex, et omnes viri qui erant cum eo, in Jerusalem, ad Jebusæum habitatorem terræ: dictumque est David ab eis: Non ingredieris huc, nisi abstuleris cæcos et claudos dicentes: Non ingredietur David huc. 7But David took the castle of Sion, the same is the city of David.Ma David prese la fortezza di Sion; questa è la città di David.But Dauid tooke the towre of Sion, this is the citie of Dauid.Cepit autem David arcem Sion: hæc est civitas David. 8For David had offered that day a reward to whosoever should strike the Jebusites and get up to the gutters of the tops of the houses, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: The blind and the lame shall not come into the temple.Perocché David avea in quel giorno proposto un premio a chi avesse superati li Jebusei, e avesse toccati gli embrici de' tetti e levatine i ciechi, e gli zoppi che odiavano Davidde: per questo dicesi in proverbio: Il cieco, e lo zoppo non entreran nel tempio.For Dauid had proposed in that day a reward to whosoeuer should strike the Iebuseite, and touch the gutters of the house toppes, and take away the blind and the lame that hated the soule of Dauid: therefore it is sayd in the prouerbe: The blind and the lame shal not enter into the temple.Proposuerat enim David in die illa præmium, qui percussisset Jebusæum, et tetigisset domatum fistulas, et abstulisset cæcos et claudos odientes animam David. Idcirco dicitur in proverbio: Cæcus et claudus non intrabunt in templum. 9And David dwelt in the castle, and called it, The city of David: and built round about from Mello and inwards.E Davidde abitò nella fortezza, e nomolla Città di David: e fecevi edifizii all'intorno, e interiormente principiando da Mello.And Dauid dwelt in the towre, and called it, The citie of Dauid: & built round about from Mello and inwards.Habitavit autem David in arce, et vocavit eam civitatem David: et ædificavit per gyrum a Mello et intrinsecus.
10And he went on prospering and growing up, and the Lord God of hosts was with him.E andava fortificandosi, e crescendo ogni dì più, e il Signore Dio degli eserciti era con lui.And he went prospering and growing vp, and our Lord the God of hostes was with him.Et ingrediebatur proficiens atque succrescens, et Dominus Deus exercituum erat cum eo. 11And Hiram the king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons for walls: and they built a house for David.Oltre a ciò Hiram re di Tiro mandò ambasciatori a David, e legni di cedro, e legnajuoli e lavoratori di pietre per far case: e questi edificarono la casa di David.Hiram also the king of Tyre sent messengers to Dauid, and ceder trees, and carpenters, and masons for walles: and they built a house for Dauid.Misit quoque Hiram rex Tyri nuntios ad David, et ligna cedrina, et artifices lignorum, artificesque lapidum ad parietes: et ædificaverunt domum David. 12And David knew that the Lord had confirmed him king over Israel, and that he had exalted his kingdom over his people Israel.E David riconobbe, come il Signore avea assicurato a lui il regno d'Israele, e lo avea innalzato al trono del popol suo d'Israele.And Dauid knew that our Lord had confirmed him king ouer Israel, and that he had exalted his kingdome ouer his people Israel.Et cognovit David quoniam confirmasset eum Dominus regem super Israël, et quoniam exaltasset regnum ejus super populum suum Israël. 13And David took more concubines and wives of Jerusalem, after he was come from Hebron: and there were born to David other sons also and daughters:Prese pertanto David ancora concubine, e mogli di Gerusalemme, quando vi andò da Hebron: ed ebbe David altri figliuoli, e figlie.Dauid therefore tooke yet concubines and wiues of Ierusalem, after he was come from Hebron: and there were borne to Dauid other sonnes also and daughters:Accepit ergo David adhuc concubinas et uxores de Jerusalem, postquam venerat de Hebron: natique sunt David et alii filii et filiæ: 14And these are the names of them, that were born to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon,E i nomi di quelli che a lui nacquero in Gerusalemme son questi: Samua, e Sobab, e Nathan, e Salomon,And these be the names of them, that were borne to him in Ierusalem, Samua, and Sobab, and Nathan, and Salomon,et hæc nomina eorum, qui nati sunt ei in Jerusalem: Samua, et Sobab, et Nathan, et Salomon, 15And Jebahar, and Elisua, and Nepheg,E Jebahar, ed Elisua, e Nepheg,and Iebahar, and Elisua, and Nepheg,et Jebahar, et Elisua, et Nepheg, 16And Japhia, and Elisama, and Elioda, and Eliphaleth.E Japhia, ed Elisama, ed Elioda, ed Eliphaleth.and Iaphia, and Elisama, and Elioda, and Eliphaleth.et Japhia, et Elisama, et Elioda, et Eliphaleth.
17And the Philistines heard that they had anointed David to be king over Israel: and they all came to seek David: and when David heard of it, he went down to a strong hold.Ma i Filistei avendo udito, come David era stato unto re d'Israele, si mossero tutti contro Davidde: la qual cosa avendo saputa David, si ritirò in un luogo munito.The Philistijms therefore heard that they had annointed Dauid to be king ouer Israel: and they went vp al to seeke Dauid: which when Dauid had heard, he went downe into a hold.Audierunt ergo Philisthiim quod unxissent David in regem super Israël, et ascenderunt universi ut quærerent David: quod cum audisset David, descendit in præsidium. 18And the Philistines coming spread themselves in the valley of Raphaim.E i Filistei, arrivati che furono, si stesero nella valle di Raphaim:And the Philistijms coming were spred in the Vale Raphaim.Philisthiim autem venientes diffusi sunt in valle Raphaim. 19And David consulted the Lord, saying: Shall I go up to the Philistines? and wilt thou deliver them into my hand? And the Lord said to David: Go up, for I will surely deliver the Philistines into thy hand.E David consultò il Signore, e disse: Andrò io contro i Filistei? e li darai tu nelle mie mani? E il Signore disse a David: Va, che io darò certamente i Filistei nelle tue mani.And Dauid consulted our Lord, saying: Shal I goe vp to the Philistijms? and wilt thou geue them into my hand? And our Lord sayd to Dauid: Goe vp, because deliuering I wil geue the Philistijims in thy hand.Et consuluit David Dominum, dicens: Si ascendam ad Philisthiim ? et si dabis eos in manu mea ? Et dixit Dominus ad David: Ascende, quia tradens dabo Philisthiim in manu tua. 20And David came to Baal Pharisim: and defeated them there, and he said, The Lord hath divided my enemies before me, as waters are divided. Therefore the name of the place was called Baal Pharisim.David allora andò a Baal Pharasim, e ivi gli sconfisse, e disse: Il Signore ha dispersi i miei nemici dinanzi a me, come si disperge l'acqua. Per questo fu nomato quel luogo Baal Pharasim.Dauid therefore came into Baal Pharasim: and stroke them there, and said: Our Lord hath diuided mine enemies before me, as waters are diuided, therefore the name of the place was called Baal Pharasim.Venit ergo David in Baal Pharasim: et percussit eos ibi, et dixit: Divisit Dominus inimicos meos coram me, sicut dividuntur aquæ. Propterea vocatum est nomen loci illius, Baal Pharasim. 21And they left there their idols: which David and his men took away.E quelli lasciaron ivi i loro idoli, i quali furon presi da David, e dalla sua gente.And they leift there their grauen goddes: which Dauid, and his men tooke.Et reliquerunt ibi sculptilia sua, quæ tulit David et viri ejus.
22And the Philistines came up again and spread themselves into the valley of Raphaim.E tornaron nuovamente in campo i Filistei, e si distesero nella valle di Raphaim.And the Philistians added yet to go vp, and spred themselues in the Vale RaphaimEt addiderunt adhuc Philisthiim ut ascenderent, et diffusi sunt in valle Raphaim. 23And David consulted the Lord: Shall I go up against the Philistines, and wilt thou deliver them into my hands? He answered: Go not up against them but fetch a compass behind them, and thou shalt come upon them over against the pear trees.E David consultò il Signore, e disse: Andrò io contro i Filistei, e li darai tu nelle mie mani? E quegli rispose: Non andar direttamente verso di essi; ma gira dietro a loro, e andrai a loro dirimpetto a' peri.And Dauid consulted our Lord: Shal I goe vp against the Philistijms, and wilt thou deliuer them into my handes? Who answered: Goe not vp against them, but fetch a compasse behind their backe, and thou shalt come to them over against the peare trees.Consuluit autem David Dominum: Si ascendam contra Philisthæos, et tradas eos in manus meas ? Qui respondit: Non ascendas contra eos, sed gyra post tergum eorum, et venies ad eos ex adverso pyrorum. 24And when thou shalt hear the sound of one going in the tops of the pear trees, then shalt thou join battle: for then will the Lord go out before thy face to strike the army of the Philistines.E quando sentirai il rumore di un che cammini sulla vetta de' peri, allora attaccherai la mischia: perocché allora il Signore verrà teco ad assalire il campo de' Filistei.And when thou shalt heare the sound of one going in the toppe of the pearetrees, then shalt thou enter battel: because then wil our Lord goe forth before thy face, to strike the campe of the Philistijms.Et cum audieris sonitum gradientis in cacumine pyrorum, tunc inibis prælium: quia tunc egredietur Dominus ante faciem tuam, ut percutiat castra Philisthiim. 25And David did as the Lord had commanded him, and he smote the Philistines from Gabaa until thou come to Gezer.E David eseguì il comando del Signore, e mise in rotta i Filistei da Gabaa fino a Gezer.Dauid therefore did as our Lord had commanded him, and he stroke the Philistijms from Gabaa, vntil thou come to Gezer.Fecit itaque David sicut præceperat ei Dominus, et percussit Philisthiim de Gabaa usque dum venias Gezer.
5:1
Year of the World 2956, 1 Paralipomenon xi.
Calmet
Tribes. Thus were God's promises sweetly fulfilled, and David obtained the quiet dominion over all Israel, excepting perhaps a few of the tribe of Benjamin, according to the Vulgate, 1 Paralipomenon 12:29. an army of 340,822 was collected on this occasion; and David signalized the commencement of his reign, by the taking of Jerusalem. (Calmet)
Calmet
The tribe is Issachar is not specified in the text; but Josephus asserts, that 20,000 of them assembled; so that the army would amount to 359 (Salien) or 60[360?] thousand, besides the 822. (Calmet)
Salien
These might be considered as deputies of all the rest of their brethren, 1 Paralipomenon 12:38. They were abundantly supplied with all necessities. (Salien)
Calmet
Flesh, of the same nation, as Moses had specified, Deuteronomy 17:15. (Calmet)
5:2
Haydock
Lead out to battle. His experience in war was a great recommendation. (Haydock)
Haydock
Feed, as a shepherd, under which character he is first represented. (Haydock)
Haydock
Other rulers were afterwards honoured with the same title, (Calmet) particularly the governors of the Church, Acts xx., etc. David's name is written without i, in the books before the captivity; whence Kennicott would infer, that the canticles were perhaps not the work of Solomon, as the i occurs there; Duid for Dud. (Haydock)
5:3
Haydock
Ancients; princes of the tribes, and officers, (Calmet) with all the chief magistrates. (Haydock)
Calmet
The high priest, Abiathar, received the oaths of allegiance from the people, and of the king, who promised to govern according to the laws of God. The ark was probably present, and innumerable sacrifices offered on this solemn occasion, as was usual, 1 Paralipomenon 12:26. Hebron continued to be a place for sacrifices, chap 15:7. (Calmet)
Tostat
David had erected here a temporary altar and tabernacle, where Abiathar officiated in his pontifical robes, as it was not safe for the people to go into the dominions of Isboseth, either to Gabaon or to Cariathiarim. (Tostat)
Haydock
Israel, acknowledging the right which David had to the throne, by God's appointment. (Haydock; Worthington)
5:4
Du Hamel
Forty, a round number, as another half year is specified below; (Calmet) or Solomon might be crowned at the expiration of the 40th year. (Du Hamel)
5:6
Kennicott
Land. This was the only canton which the infidels still retained, as they had still possession of the citadel of Jebus, (Calmet) though the Israelites had been in the country above 400 years. (Kennicott)
Haydock
Nothing could reflect greater glory on the beginning of David's reign, than the seizing of this place, (Calmet) which was deemed so impregnable, that the Jebusites thought the blind and the lame were sufficient to defend it. (Haydock)
They placed some upon the walls, (Menochius) "despising him, on account of the strength of their walls."
5:7
Castle: "the lower city," (Josephus) spread over Mount Sion.
5:8
Hugo of Vienna
Gutters. Hebrew Tsinnor, "through (Nodius) the subterraneous passage," (leading to the tops of the houses.) (Hugo of Vienna)
Kennicott
Thus Babylon was taken by Cyrus, who passed through the channel of the Euphrates, the waters of which he had let out; though the inhabitants had derided his attempt to take the city by siege, as the men of Jebus do here. Polybius says, "Rabatamana, a city of Arabia, could not be taken, till one of the prisoners shewed the besiegers a subterraneous passage, (uponomon) through which the besieged came down for water." Of the same nature were the gutters here spoken of. (Kennicott)
Josephus
"The king promised to give the command of the army to the man who would pass through the cavities (pharaggon) below, and take the citadel." (Josephus)
Calmet
This reward is expressly mentioned in 1 Paralipomenon 11:6, with the person who obtained it; (St. Jerome, Trad.) and it seems, after David, this ought to be inserted, "shall be the head and captain. And Joab, the son of Sarvia, went up first, and was made the general." (Haydock) ---Hatred. Hebrew, "that are hated by David's soul." Cajetan supposes that the Jebusites in the citadel, are thus distinguished from those who dwelt peaceably in the lower town, with the Israelites. (Calmet)
Haydock
Proverb. Protestants insert, "He shall be head and captain. Wherefore they said, the blind....into the house." What is translated temple, may denote also, "the house" of David, or "the place" where this provocation had been given. (Haydock)
Worthington
Idols shall never be adored in the true Church. (Worthington)
Calmet
Some think that the blind and the lame were excluded from the temple, or from David's palace. But we find that they had free access to the temple; (Matthew 21:14., and Acts 3:2.) and Miphiboseth ate at David's table, though he was lame. If the Jebusites be designated, they were already excluded from the temple, like other infidels of Chanaan. (Calmet)
Haydock
Josephus ([Antiquities?] 7:3.) insinuates, that "David drove them from Jerusalem," though we read of Areuna residing there, 2 Kings 24:16. But he might be a proselyte before, and not dwell in the fort. The expression seems however to be proverbial, to signify any very difficult enterprize, which proves successful, and contrary to expectation. (Haydock)
Tirinus
The Jebusites were thus derided (Sanctius) in their turn. (Tirinus)
Haydock
Whether Joab took this strong place by a subterraneous passage, (Haydock) or scaled the walls, and so got to the top, whence the water falls, as from a gutter; (Calmet) it is certain that he displayed the utmost valour, and thus obtained the confirmation of his authority, which David would perhaps have willingly taken from him, (Salien) if another had offered himself, and performed this hazardous enterprize. (Haydock)
Kennicott
He made a fair offer to all Israel, as they probably expected. (Kennicott)
5:9
Calmet
Inwards. He built or repaired the higher "city of David," beginning at Mello, to "fill up" the valley, which Solomon finished, and adorned with a palace, 3 Kings 9:15., and 4 Kings 12:20. The place is probably called Asaramel, 1 Machabees 14:27. (Calmet)
Kennicott
Septuagint and Josephus generally understand Mello to designate the citadel of Sion, or "a complete fortification," to defend the city. Instead of inwards, the Septuagint have, "and his house." But ubithe means, "and to the house," temple, or fort, whence he began the enclosure, so as to make a complete communication. (Kennicott)
Pliny
This city became "the most famous in all the East." (Pliny, [Natural History?] 5:14.)
Tacitus
"Walls, built in a crooked manner, according to the rules of art, enclosed two hills, immensely high." (Tacitus, Hist. v.)
Josephus
These hills were multiplied, on account of their different summits, so that Josephus speaks of five hills. The palace of David stood on Sion, and the temple on Moria, which was a part of it still more elevated, towards the east. The other hill is often called Acra, by Josephus, and lay southward of Sion. Here the ancient town of Jebus was built. The Machabees took in an adjoining eminence. (Josephus, Jewish Wars 6:6.)
Calmet
Bethsetta, or the new city, was afterwards enclosed. Herod adorned the city with many superb monuments, both of a public and of a private nature. (Calmet)
Haydock
We read of ten gates, and of four towers, belonging to this city. It was not well supplied with water, and what it had was brackish. The walls seem never to have exceeded four and a half miles; now they are only three, and include Mount Calvary, which was formerly no part of the city. Button says a valley run from west to east, between the two hills of Zion on the south, and Acra on the north; which contradicts the former statement. (Haydock)
Menochius
Villalpand supposes that the citadel was nine and a half stadia, and all the city thirty-five stadia in circumference, eight of which make an Italian mile. (Menochius)
5:11
5:12
Calmet
Over. Hebrew, "for." The king is bound to promote the welfare of his people. (Calmet)
Haydock
But the same word means "over," as the Protestants allow. (Haydock)
Calmet
Success constantly attending David, was an earnest that the Lord had not rejected him. (Calmet)
5:13
Challoner
David took more concubines and wives of Jerusalem. Not harlots, but wives of an inferior condition: for such in Scripture are styled concubines. (Challoner)
Calmet
He had in all eight wives, and ten whom he married with less solemnity. He might desire to attach the principal families of the nation, as well as some foreign princes, to his interests. Moses forbids a king to have too many wives, Deuteronomy 17:17. (Calmet)
Menochius
But David is never blamed for the transgression of this precept. See 2 Kings 3:1. (Menochius)
5:16
Calmet
Eliphaleth. Septuagint reckon twenty instead of eleven. (Calmet)
Kennicott
The Vatican copy has twenty-four, as some of the names have been read differently, so as to make two persons, and thus frequently a double translation occurs in the Septuagint; the one being taken either from Aquila, etc., or from some more early version, of which we know not the author. (Grabe) (Kennicott, Diss. 2:p. 404.)
5:17
Haydock
Seek, or attack David. He went out to meet them. (Par.[1 Paralipomenon 14:8.?]) But receiving an order not to join battle as yet, retired to Odollam, (chap. 23:13., and 1 Paralipomenon 11:15.; Calmet) a strong hold, with which he was perfectly acquainted. (Haydock)
5:18
Menochius
Raphaim. Septuagint, "of Titans," (Calmet) or giants who had dwelt there. (Menochius)
Haydock
It lay to the west (Menochius) or south of Jerusalem, and extended as far as Bethlehem. David was still more to the south, (Calmet) so that he seemed to be cut off from his capital. But it was secure enough. (Haydock)
On this occasion, three of his brave men went through the midst of the enemies' ranks, to fetch water from the spring of Bethlehem, 2 Kings 23:16.
5:20
Haydock
Baal-Pharisim, "the master of the divisions, or god of the scattered;" as the place was afterwards called, in memory that David became master, and put the enemy to flight, taking their idols, (Calmet) which were unable to save themselves. (Haydock)
5:21
Away, and burnt. (Par.[1 Paralipomenon 14:12.?) The ark had on the contrary proved fatal to the gods, and to the people of the Philistines; who might hence perceive the difference there was between the true God and their false gods.
5:23
Calmet
Shall, etc. This consultation is omitted in Hebrew. (Calmet)
Haydock
Protestants, "and when David inquired of the Lord, he said, "Thou shalt not," etc. Septuagint, "and David," etc. (Haydock)
Trees. Hebrew Becaim. Septuagint, "of lamentation," Judges 2:1.
5:24
Menochius
Trees. Many translate the Hebrew, "mulberry trees," or leave the original word, becaim, "the heights of Bochim." Septuagint seem to give a double version: "the sound of the agitation (or Alexandrian, "shutting up," (Haydock) as with an army on all sides) of the woods, of the lamentation." (Menochius)
5:25
Calmet
Gabaa, which some would understand of "the hills" of Bochim. (Calmet)
Haydock
But in Septuagint (Alexandrian) and in Paralipomenon, we read Gabaon, a city near the birth-place of Saul. (Haydock)
Calmet
David pursued the enemy by Gabaa, and took from them all the cities of which they had taken possession, after their victory. (Calmet)
5:13
5:3
They annoint him againe in confirmation of their consent (as Iuda had donne chap. 2) acknowledging Gods ordinance. 1. Reg. 16.
5:7
King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue. Iosue. 15.
5:8
Idoles that haue eyes and can not see, feete and can not goe, shal not enter into the Church of Christ.
5:21
sculp. ••lia,
5:1
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.73
… But was not Basil as an infant consecrated to God from the womb, and offered with a coat at the altar, and was he not a seer of heavenly things, and anointed of the Lord, and the anointer of those who are perfected by the Spirit? Among the kings, David is celebrated, whose victories and trophies
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… Worthily, then, was he called for by all the people. All the tribes of Israel came to him saying: “Behold, we are thy bone and thy flesh. Also yesterday and the day before when Saul lived, and reigned, thou wast he that leddest out and broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!”
John Cassian † AD 435 The Conferences of John Cassian 4.10
… “But ye are not in the flesh but in the spirit,” and again “Flesh and blood shall not inherit the kingdom of God:” lastly there follows, “Neither shall corruption inherit incorruption.” Sometimes it stands for consanguinity and relationship, as here: “Behold we are thy bone and thy flesh,”
5:6
Tertullian † AD 220 The Five Books Against Marcion 4.36
… whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold)
5:7
St Irenaeus of Lyons † AD 202 Against Heresies 4.4.2
2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore “the law and the prophets were” with them “until John.” And therefore Jerusalem, taking its commencement from David,
St Jerome † AD 420 The Letters of St. Jerome 108.9
… What tears she shed there, what groans she uttered, and what grief she poured forth, all Jerusalem knows; the Lord also to whom she prayed knows. Going out thence she made the ascent of Zion; a name which signifies either “citadel” or “watch-tower.” This formed the city which David formerly stormed and afterwards rebuilt.
5:8
Tertullian † AD 220 The Five Books Against Marcion 4.36
… —in which respect (I should rather say) that they were a type of people equally blind, who in after-times would not admit Christ to be the son of David—so, on the contrary, Christ succoured the blind man, to show by this act that He was not David’s son, and how different in disposition He was, kind to the blind, while David ordered them to be slain.
5:9
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.5
… For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss. For old vinegar also is said of the old men, of whom hath been said, “For to them is no changing;” namely, that the Jebusites should be overthrown, and Jerusalem be builded.
5:18
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.1.4
4. Whence, for instance, came that verse, “His offspring truly are we,” whereof Paul, by prophetic experience, taught, makes use? The course of prophetic speech avoids neither the Giants nor the Valley of the Titans,
5:19
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.35
… His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord.
5:1
1. And all the tribes of Israel came to David in Hebron, that they might make him king for themselves by the common consent of all. See I Paralipomenon XII, 23 and following, where this coming of the tribes and their order is described at length. Saying: Behold we are thy bone and thy flesh, that is, we are thy kinsmen, thus the Chaldean: for lest anyone should think that David was connected by blood only to the tribe of Judah, from which he was descended, and therefore that he should be king only of that one tribe, for this reason the other eleven tribes here assert that David is also their kinsman; for all the tribes were related by blood, in that they were descended from the twelve brothers, the Patriarchs, the sons of Jacob. This therefore is the first reason why David is chosen as king by them, that he is born of them and joined to them by blood: the second reason follows.
5:2
2. But also yesterday and the day before, when Saul was king over us, thou wast he that didst lead out and lead in Israel, that is to say, Thou under King Saul didst rule the people more than Saul, and thou didst always fight successfully for them; it is therefore fitting that with Saul dead thou shouldst continue to rule us as it were as king. The third reason follows, drawn from God's decree and oracle concerning David's kingdom uttered through Samuel. And the Lord said to thee: Thou shalt feed my people Israel. "Thou shalt feed," that is, thou shalt rule; for this is the Hebrew הרעה and the Greek ποιμαίνειν. Whence kings should know that they ought to rule by feeding the people, in the manner in which a shepherd feeds sheep; wherefore Homer calls Agamemnon the king ποιμένα λαῶν, that is, a shepherd of peoples.
5:3
3. King David made a covenant with them in Hebron before the Lord, that is, before the whole assembly and synagogue of the faithful people, or the twelve tribes, over which God presided; for the ark of God was not in Hebron; wherefore this covenant could not be sanctified before it. This "covenant" was a mutual promise, by which David promised that he would faithfully administer the kingdom of Israel according to the laws sanctified by God in Deuteronomy XVII, 16 and following. The Israelites in turn promised that they would be obedient and faithful to him. And they anointed David king over Israel. David was anointed king of Israel three times: first, secretly in his father's house by Samuel; second, publicly by the tribe of Judah alone and in its entirety; third, here by all the tribes. David was a type of Christ, who was also anointed three times: first, by the grace of personal union, by which he obtained the right over all God's elect, that he might be their prince and head; second, by the grace of redemption in death: by which "God exalted him and gave him a name which is above all names," and he truly began to reign over the fathers, whom he led forth from the lower places, and over a few Apostles and disciples; third, by the grace of supreme triumph: When "all power was given to him in heaven and on earth," and the Holy Spirit was sent from heaven, all nations served him; and that is fulfilled daily according to Psalm II: "Ask of me, and I will give thee the nations for thy inheritance, and the uttermost parts of the earth for thy possession." Moreover, he was king by a threefold right: first, as God: "King of kings and Lord of lords;"; second, as man, son and successor of King David, whence Nathanael, John cap. 1, vers. 49: "Rabbi, thou art the king of Israel;"; and the crowds that were to come were John cap. VI, vers. 15: "That they might take him and make him king;"; which did not know his divinity: and the same crowds cried out to him entering Jerusalem John cap. XII, vers. 13: "Blessed is he that cometh in the name of the Lord, king of Israel;"; third, as God-Man, from which Matthew said, cap. XXVIII: "All power is given to me in heaven and on earth." Thus Our [Lord], Salianus in the Annals, year of Solomon 2, num. 98.
5:4
4. David was a man of thirty years old when he began to reign. "A son of thirty years," that is, a man of thirty years. It is a Hebraism, which I explained in lib. I, cap. XI, vers. 1. From this it is clear that David was younger than Jonathan, who was forty years old and more, as I showed cap. II, vers. 10. It is therefore remarkable that some think David was older than Jonathan, which St. Ambrose favors, lib. I Offic. cap. XXXII, saying: "David, although he was more prudent, nevertheless acquiesced in the counsels of the younger Jonathan." Allegorically, David here, as in all other things, was a type of Christ; hear the Angelom: "That David began to reign at thirty years of age prefigured that our Lord came to baptism at thirty years of age, and began to preach the Gospel of the kingdom; whose kingdom is eternal, and his power shall not be given to another. For the number forty, which is composed of four tens, signifies the fullness of times and the perfection of things." The kingdom of David represented this, which was of forty years. And he reigned forty years, with seven months added; for he reigned seven years and six months over Judah, then thirty-three years over all Israel; unless you say that these thirty-three years were not complete, and six months were lacking to them; thus he reigned precisely forty years, and died in the seventieth year of his age. The Hebrews according to St. Jerome in the Tradition say that David reigned forty years and six months; but these months are not counted, because David fled from Absalom for six months, or was afflicted with disease. You would say more plainly that Scripture often sets down whole numbers, and omits the fractions or minutiae of numbers.
5:6
6. And the king went and all the men that were with him to Jerusalem, that he might transfer the seat of the kingdom from Hebron to Jerusalem, and make it the metropolis of the kingdom and synagogue. See what I have said concerning Jerusalem in Judges cap. 1 and elsewhere. Thou shalt not enter hither, unless thou take away the blind and the lame, saying: David shall not enter hither. Thou wilt ask, who were these blind and lame? First, some think they were images and statues of the blind and lame made in the walls, so that by these the Jebusites might signify that the fortress of Sion was so lofty and fortified that without any action on their part, it could be defended by these statues. Second, Aben-Ezra, R. Solomon and the other Rabbis think there were two images of two Patriarchs, one of Isaac blind, the other of Jacob lame, so that by these the Israelites might be reminded of the covenant which their ancestor Abimelech had made with Isaac and Jacob, and therefore they should refrain from war and invasion of their fortress in Sion. Third, Burgensis thinks they were idols which the Jebusites placed in the walls as tutelary gods. Fourth, the Chaldean takes the blind and lame not as corporeal, but as spiritual: namely those who were blind and lame in mind; whence he translates it, sinners and the guilty. Fifth and genuinely, truly and properly understood here are the blind and lame; for such soldiers, whose eyes had been put out in battle and whose shins were broken, the Jebusites placed in the walls and highest towers of the fortress of Sion, trusting in the fortification of the place, to the mockery and hostile derision of David, as if to say: In vain dost thou attempt, O David, to attack our fortress which is so fortified by the nature of the place that it can be defended by the blind and lame alone whom thou seest in it. Come then, if thou hast the heart to attack the fortress, fly to its walls, and take from them the blind and the lame, and thus enter the fortress and occupy it; but know that after the blind and lame, we, men with eyes and strong in feet and hands, shall come against thee, and shall cast thee and thine from the walls: thus Josephus, lib. VII Antiquities cap. II. Procopius, Theodoret, Angelomus, Abulensis, Serarius and others. Thus the Tyrians, says Lyra, placed pygmies in the most fortified walls of Tyre, as if they alone would suffice to defend them. Ezech. XXVII, 11. See what is said there. The Hebrews add, according to St. Jerome in the Tradition, and the Gloss, that the Jebusites were called by David blind and lame, that is weak and unarmed, and therefore they turned this insult back upon David in mockery, and threw their blind and lame at him, as if to say: We have placed in our walls defenders who are blind and lame, because thou callest us blind and lame; come then, try whether we are such, and fight with these blind and lame, and thou shalt see not us, but thy soldiers become lame and blind; this is a military jest. Others add that the Jebusites called the Hebrews blind and lame. For thus Manetho, Lysimachus and others in Josephus, lib. I Against Apion, revile Moses and the Hebrews because they were cast out by the king on account of leprosy, scab and other diseases. Wherefore Moses led eighty thousand lepers, maimed and mutilated, for example the blind and lame, out of Egypt. The Jebusites therefore turned this jest back upon the Hebrews, as if to say: You, Hebrews, with your Moses are lepers, mutilated, blind and lame, and therefore were cast out by the Egyptians; do you therefore wish to occupy our fortress of Sion? Surely you will find us stronger than the Egyptians, who will easily drive you hence as blind and lame. They therefore insulted David, as if to say: Thou with thy blind and lame Hebrews shalt not enter hither: depart therefore hence, and go back to thy Egyptians.
5:7
7. And David took the fortress of Sion. Note: David was not cast down in spirit by the insults of the Jebusites: but he was lifted up, and having proposed great rewards he incited his soldiers to attack the fortress of Sion, who, enticed by the promises, boldly ascended the fortress and occupied it, and cast down the blind and lame whom the Jebusites had placed there. Moreover David in the first year of his reign over all Israel, which was the thirty-eighth year of his life, took Sion and Jerusalem, and transferred the seat of the kingdom from Hebron to it, and reigned in it thirty-three years, as was said in verse 5.
5:8
8. For David had proposed on that day a reward for whoever should strike the Jebusite and touch the gutters of the houses, that is, the roof tiles or channels through which water flowed from the roofs to the ground, as if to say: David proposed a reward for him who first should seize the summits of the walls and channels of Sion, and crossing over them should enter the citadel. The reward was that he should become leader and prince of David's army. Joab did this, and therefore although he deserved to be deprived of this principality on account of the slaying of Abner, nevertheless on account of having overcome the citadel of Sion, namely because he first ascended into it, not by means of a cedar cut down by the Hebrews for this purpose, as the Hebrews jest, but by means of ladders placed against the citadel, he merited to be confirmed by David in this principality, as is evident from I Paralipomenon, chapter XI, verse 6. For when ladders were placed against the citadel from all sides by the Hebrews, and many strove to climb up the walls by means of them, Joab surpassed all and was the first to ascend the walls, so that he might blot out the mark of the crime of Abner slain by him through this generosity and victory, and he slew all the Jebusites, the guardians of the citadel, to a man, except for one Areuna, who was most friendly to the Jews, as Josephus says. For he sold to David the threshing floor on Mount Sion for building the temple upon it, concerning which see chapter XXIV. And he took away the blind and the lame who hated the soul of David. From this it is evident that true blind and lame men, Jebusite soldiers placed on the walls of Sion, were taken away by David through Joab, and, as the Roman Septuagint says, were slain with a dagger. Marcion objected that Christ was not the son of David, or certainly was degenerate from him, because David had slain the blind and the lame whom Christ healed. Tertullian responds, in book IV Against Marcion, chapter XXXVI, that David slew the Jebusite blind and lame "who hated the soul of David;" but the blind and lame healed by Christ did not hate, but loved Christ, and sought sight from him. Wherefore those blind and lame Jebusites resisting David represented, as Angelomus says, the Scribes and Pharisees, who were spiritually blind because they did not acknowledge Christ, and lame because they were slow and unfit for good works, whom therefore Christ rebuked and punished with eternal death, concerning whom he himself said: "They are blind and leaders of the blind," Matthew, chapter XV, verse 14, and chapter XXIII, verses 13: "Woe to you, Scribes and Pharisees, hypocrites, because you shut up the kingdom of heaven before men; for you yourselves do not enter in, and those that are going in you suffer not to enter." Mystically therefore, the blind and the lame are the unfaithful, heretics and the faithful living wickedly, who by their deeds deny what they profess to believe, and who halt in the way of God, now striving to serve and please God, now the world. These do not enter the heavenly temple. Wherefore St. Paul, Hebrews, chapter XII, 13, said: "For which cause, lift up the hands which hang down, and the feeble knees, and make straight steps with your feet, that he who is lame may not be turned out of the way, but rather be healed." Let us therefore pray with the Psalmist to God, "that our steps be not weakened," Psalm XVII, 37; "and that he set our feet like the feet of harts," ibid., verse 34; "that we may run in the way of the commandments of God," Psalm CXVIII, 32. Wisely St. Ambrose, sermon 68: "Peter," he says, "is the rock upon which the Church is built, and therefore just as in the Church he contains the foundation of faith, so also in man he confirms the foundations of the members, so that he restores steps to the lame, Acts III, 7; and so that the Christian, no longer timid and weak, may walk upon the rock of the Church, but strong and robust." Therefore it is said in the proverb: The blind and the lame shall not enter into the temple. In Hebrew, into the house; which Salianus and others understand of the house, or palace of David; Vatablus of the fortress of Sion, as if to say: Because the blind and lame Jebusites resisted David in the fortress of Sion, and mocked him; hence David decreed, and appointed this punishment for them, that none of them should thereafter enter the fortress of Sion, and his house situated in the fortress. But Our Lord and the Septuagint understand the house of God, namely the temple. Moreover the Hebrews who were blind and lame could enter the old temple; for Christ healed them in it, Matt. cap. XXI, vers. 14. David therefore barred and prohibited from the entrance of the temple not Hebrews, but the blind and lame Jebusites, who had mocked him, as if to say: You Jebusites, blind and lame, have proudly insulted David, because he himself could not occupy the fortress of Sion: therefore he, having occupied it, turns back this taunt upon you as a fitting punishment, and decrees that none of you shall enter the fortress of Sion, and much less the tabernacle, or temple built on mount Sion; wherefore your jesting passed into a proverb, so that, when men see someone who deserves to suffer the penalties of his foolish ostentation, and that turned back upon the head of the one who boasted, they say: "The blind and the lame shall not enter into the temple," as if to say: This boastful man lost his gift, which he proudly displayed, and was stripped of it as a punishment for his boasting. Yet this same thing is said literally by the priests, who, if they were blind or lame, were barred from the ministry of the temple, Levit. cap. XXI, vers. 18. Others think this proverb is said of an impossible thing, so that, when someone attempts something impossible, it is said to him: "The blind and the lame shall not enter into the temple," as if to say: You attempt an impossible thing and strive to make it possible, but in vain. This was the first act of the kingdom of David over all Israel, namely the occupation of Sion, and the translation of the royal throne from Hebron to Sion and Jerusalem. For God wished to establish in it the head of the kingdom and the synagogue, because Christ, the antitype of David, was to preach in the same place and erect the Church, and there begin His spiritual kingdom, according to that of Isaiah cap. II, vers. 3: "Out of Sion shall go forth the law, and the word of the Lord out of Jerusalem." For the Church is Sion, that is a watchtower, because through faith she beholds God on earth, and through vision she shall behold Him in heaven. And cap. LXII, vers. 1: "For Sion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until her just one go forth as brightness, and her saviour be lighted as a lamp."
5:9
9. And he built round about from Mello. Concerning Mello and the whole situation and structure of Jerusalem, see Adrichomius, Arius and Vilalpandus, lib. II De Templo, cap. II, in Apparatu: the prefect of this building was Joab, I Paral. XI. Moreover the Chaldean, Cant. cap. VII, vers. 4, translates: He built the fortress of Sion, which is called the Tower of Lebanon, that is the tower of Lebanon, because everyone who stands in it can number all the towers that are in Damascus. Better the same author, cap. IV, vers. 15, says that Jerusalem itself is called Lebanon. Mello. In Hebrew it is the same as fullness; hence the Hebrews by "Mello" understand a place of assemblies, because there the people gathered to consult about matters to be done. Others understand it as the rampart which surrounded the fortress. Others think Mello was a ditch around the fortress, which was called Mello because it was filled with water. Others believe "Mello" was the summit or peak of mount Sion. But I say with Josephus, Vilalpandus, Salianus, Sanchez, Richard, Adrichomius and other Chorographers: "Mello" was a chasm and a valley very deep and wide, which separated mount Sion from the lower city, and extended from the gate of waters, towards the west, to the gate of fish. From this chasm David built and fortified mount Sion round about. Solomon leveled this concavity to make it a convenient plaza (hence also the plaza of the gate of waters is called), and adorned it with buildings; which, having collapsed, were restored by Hezekiah. Here Joash king of Judah was slain by his servants in the descent of Sela; but in the time of Josephus this valley was called Tyropaeon, into which, as he writes, very many houses descended, and it was very wide, and very full of human habitations; but now the chasm itself is entirely filled, yet the traces of the former concavity remain, and hence it was called Mello, that is fullness, because it was filled with ruins, stones and houses. For this book was written after the building of Sion and the temple, when already "Mello" was "Mello," that is full.
5:13
13. And concubines. Concubines were not harlots and mistresses, but secondary wives, as being of inferior rank and status, as I have already often noted. Wherefore the sons of these are not numbered I Paral. cap. III, vers. 9. Moreover I Paralip. III, 6 and 8, Elisama, one of David's sons, is repeated and placed twice, either because David had two sons to whom he gave the same name Elisama, or because, the first having died, he gave the same name to the latter, says Vatablus.
5:17
17. But the Philistines heard that they had anointed David king over Israel, and they all went up to seek David, that they might oppress him at the beginning of his reign while still weak and as it were unarmed, lest when his strength had increased and his kingdom been established he should oppress them, as he had oppressed them after the slaying of Goliath, I Kings XVII and seq. Wherefore David, seeing himself surrounded by enemies, fled to God, and composed Psalm II: "Why have the heathen raged," etc., wherein he describes literally the conspiracy of the Philistines against him, allegorically the conspiracy of the Jews and Gentiles against Christ and the Apostles, and his own and Christ's victory over them. When David heard this he went down to the stronghold, that is, a fortified place. Thus the Septuagint, namely to the citadel, as the Chaldee and Vatablus translated it, namely to the citadel of Sion; for this was the most fortified seat of David, near which his enemies the Philistines encamped in a neighbouring valley called Rephaim. Thus Our author takes "stronghold" throughout for a citadel or fortified place. Or rather this "stronghold" was a fortified citadel near the cave of Odollam, into which David was accustomed to retire when pursued by Saul. Thus Vatablus and Salianus.
5:18
18. But the Philistines came and spread themselves in the valley of Rephaim. The valley, which is adjacent to Jerusalem, was called "Rephaim," that is of Giants, from the slaying there by Joshua or some other of Giants: the Septuagint translate it, in the valley of the Titans, that is, of Giants. For they allude to the fable of the Titans, which the poets borrowed from the Giants, Genesis VI. For they feign that the Giants were men of vast and most proud stature, who fought with Jupiter, and therefore were struck down by him with a thunderbolt.
5:20
20. The Lord divided my enemies as waters are divided (scattered) (a vessel being broken, or streams from a torrent being led into various channels). For this reason the name of that place was called Baal Pharasim, that is having a breach or breaking, as if to say Valley of breaches, or plain of divisions. Thus the Chaldee and others, where namely God divided and scattered the Philistines by the arms and soldiers of David. Of this valley of division Isaiah makes mention cap. XXVIII, vers. 21.
5:21
21. And they left their graven images there (idols, or household gods, and their tutelary or protecting gods), which David took and burned, as the Chaldee adds, and this is expressly stated in I Paralipomenon XIV, 12. For the Law in Deuteronomy VII, 25, commanded that idols be burned. David repaid the Philistines in kind: for they in I Kings V, 2, had taken the ark of the covenant, and had dedicated it to their god Dagon.
5:23
23. Go around behind them, and come upon them over against the mulberry trees. In Hebrew bechaim, which Aquila and Our author translate, "mulberry trees"; Pagninus and Vatablus translate, "morberry trees," which when they drip with moisture by which they swell, seem to weep; the Chaldee, "trees"; the Septuagint, κλαυθμῶνος, that is weeping and lamentation, from the root bacha, that is wept, cried; whence Josephus, lib. VII Antiq. IV, calls this place, "the forest of weeping"; which the Hebrews explain to St. Jerome thus, that this place was called one of lamentation, because the Philistines lamented there the slaughter of their own, which was the destruction of their idols; therefore idols are to their worshippers the cause of all misery and weeping, says Angelomus. And they add that David rushed upon the camp of the Philistines at that place where their idols were, in which the Philistines greatly trusted: wherefore when these were immediately disturbed he easily disturbed the rest of the camp. Others think the idols of the Philistines are called weeping, because they ought to be sacrificed to with nothing but tears; others, because these trees have sympathy with eyes and tears; for they distil a liquid as it were like tears, whence they are also said to weep. Furthermore Clauthmon was the name of the place called from weeping, as St. Jerome, Eusebius, Adrichomius in the Places of Hebrews, and others teach throughout: this place was near Jerusalem in the valley of Rephaim to the west, or, as St. Jerome says, to the north. Whence this seems to be the "place of Weeping," of which Judges II, 1; for there the Septuagint translate κλαυθμῶνα; see what is said there.
5:24
24. And when thou shalt hear the sound of one walking in the tops of the mulberry trees, then shalt thou go out to battle: because then shall the Lord go out before thy face. By this step, first Josephus and Theodoret understand the agitation of the trees themselves on their summits, when no wind was blowing. Secondly, the Hebrews according to St. Jerome understand the compacting and destruction of idols by Angels. Thirdly and genuinely: Angels as the legates of God, and leaders of war, were stirring up a certain noise in the tops of the trees, just as if they themselves had marched and proceeded to battle, about to fight with David against the Philistines, so that they themselves would be struck down when they heard so many and such great enemies threatening them from the front, and perceived David pressing upon them from behind; whence the Chaldean translator renders it: When thou shalt hear the voice of a cry in the tops of the trees, then shalt thou be strengthened; because then shall the Angel of the Lord go out to prosper before thee, that he may slay the camp of the Philistines. Behold here the wonderful aid and protection of God invoked by David in battle: for God willed, fighting for his David, that the Philistines should be shut in on this side by mulberry trees, on that side by the army of David, so that they themselves, struck down by the noise of Angels, which the Angels themselves as if armed were making proceeding from the opposite side of the Philistines, in the mulberry trees, as if a strong hand of enemies were invading them, would flee in disorder and fall into the hands of David, and there would be slain partly by him, partly by the Angels who were David's guardians. Thus Abulensis and others. But why did God give this sign in the sound of mulberry trees, rather than of almond trees, cherry trees, fig trees, etc.? I answer first, because according to Jerusalem in the valley of Rephaim there was an abundance of mulberry trees, so much so that this mulberry grove was called the valley of the mulberry tree, as Adrichomius testifies in his Description of Jerusalem, no. 238. Thus Lyra. Secondly, because mulberry trees are loftier than fig trees, cherry trees, almond trees, etc., whence they were more fitting for Angels, who descended from the lofty heavens into the mulberry trees, so that they might stir up a lofty and heavenly noise in the mulberry trees, by which the Philistines would be struck down, thinking that Angels were fighting against them from the heavens. Thirdly, because the mulberry tree is masculine, and of masculine flavor, so that the apple tree seems to be feminine; whence it represents those who are masculine in spirit and virtue, such as Angels and Apostles. Fourthly, because the mulberry tree is called as if from pyre, in that it renders a likeness of flame, extending from broad to sharp, says Sipontinus. Thus flaming are Angels and Apostles, according to that: "Who maketh his angels spirits, and his ministers a flame of fire," Ps. CIII, verse 4, Hebr. I. Fifthly, in mulberry trees there is the property of wine, says Pliny, lib. XIV, cap. XIV, especially in those called Falernian from the drink, because such an abundance of juice abounds. Thus the Apostles, having received the Holy Ghost, seemed to be full of new wine, Acts II, equally as Angels. Sixthly, mulberry trees are dense, and therefore weighty, so much so that some are said to be of a pound's weight. Moreover, there are many species of mulberry trees. Finally, "late-ripening ones hang until winter, even until March, ripening in frost, Greek, flask-shaped, laurel," says Pliny; thus grave, various and enduring, nay eternal are Angels. In a similar manner Angels fought from on high against Pharaoh for Moses, Exodus XIV, 24, and against the Canaanites for Joshua, cap. X, verse 14, and for Barak against Sisera, Judges V, 20, and for Judas Maccabeus against Lysias, II Maccabees XI, 8. Tropologically Angelomus: "By the sound of one walking in the tops of the mulberry trees," he says, "is signified the coming of the Lord over the loftiness of the Prophets and Apostles, surpassing by the virtue of his divinity just as it is written in the Canticle of Canticles cap. II: Behold he cometh leaping upon the mountains, skipping over the hills. But the tops of the mulberry trees signify the summits of trees. What are understood by trees but the sublime Fathers? in whose summits when the sound is heard, that is, when in the sublimity of life the sound of preaching, the Holy Ghost blowing, thunders forth, our David by the virtue of his divinity, by which he surpasses the loftiness of the Saints, overcame the Philistines, that is, the unclean spirits."
5:25
Machine translation from the Latin, not reviewed.
5:1
David (Heb. Dāwīdh "Beloved, Dear")
Ishbaal died, and D. gladly welcomed them (II Sam. 5:1-5): it was around 993. The Philistines, wishing to reduce the rebellious vassal to obedience, invaded the territory of Judah several times; but D. did not accept battle, he contented …
5:4
David (Heb. Dāwīdh "Beloved, Dear")
2. D. king of Judah (II Sam. 2-4). - At the death of Saul D. was 30 years old (II Sam. 5:4). To draw near at once to his people, following divine indication he came with his men to Hebron (tribe of Judah), where, a Judean by birth and a benefactor of the Judean groups during …
5:6
David (Heb. Dāwīdh "Beloved, Dear")
… chose as his capital and captured Jerusalem, a highly central fortress that had until then remained in the power of a surviving Canaanite group, the Jebusites; he established his residence there, enriching it with buildings and fortifying its walls (II Sam. 5:6-25). The new capital, however, still lacked being the religious center of the nation. …
… the J. resisted all the attacks of the tribe of Benjamin, to which the city had been assigned (Josh. 18:28), as well as those of the neighboring tribe of Judah (Josh. 15:63; Judg. 1:21; 19:11), and they remained in the city even after David's conquest (II Sam. 5:6-7).
Joab (HEB. JÔ'ÂBH "YAHWEH IS FATHER")
… treacherously (precisely while he was trying to be reconciled with David) to avenge the death of his brother Asahel (II Sam. 2-3). After David laid siege to Jerusalem, a daring exploit of J. determined its fall: this earned him the post of supreme commander (II Sam. 5, 6-8; I Chron. 11, 4-6). He distinguished himself in the wars against the Ammonites, the Arameans and especially against the Edomites, whom he nearly exterminated (II Sam. 10-11; Ps. 59, …
… only to the renewal of the covenant; certain expressions in the first person plural are critically erroneous, such as 5, 1, or suspect, or attribute individual parts to Joshua, etc.); the lower chronological limit is the age of David (cf. 15, 63 with II Sam. 5, 6-8, etc.; moreover 16, 10 with I Reg. 9, 16, of the age of Solomon); the author is unknown. …
The biblical texts determine with great accuracy the site of the hill O. to the south of the Temple area, where the Canaanite city or fortress of Zion was (II Sam. 5:6;
5:7
SION (Heb. Şiyyôn). - Indigenous name of the Jebusite fortress, situated in the southern part of the eastern hill (v. OPHEL) of Jerusalem (v.), captured by King David and, in his honor, called "city of David" (II Sam. 5:7; 11:5).
5:8
JEBUSITES. - Gentile name of an ancient clan (Heb. [ha]-Jēbhūti, always with the article, except in II Sam. 5:8; I Chron. 11:6; Zech. 9:7, and in the singular; Septuagint: ὁ Ἰεβουσαῖς), settled in Canaan (Gen. 10:16; I Chron. 1:14), always included, as a secondary group, in the northern list …
… The city, well fortified, could have resisted for a long time the siege of David's army, had the secret passage (sinnōr), which put the spring in communication with the city, not offered the way by which Joab was able to penetrate and by surprise conquer the city (II Sam. 5, 8; I Chron. 11, 5). The victor's first care was to repair the walls around the hill (a tower and a reinforcement of wall above the spring of Gihon are shown as Davidic work) and with …
5:9
… reinforcement of wall above the spring of Gihon are shown as Davidic work) and with the material and the workers sent by King Hiram of Tyre the royal palace was created in the center of the acropolis of Zion, which as his property became "the city of David" (II Sam. 5, 9). 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 …
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… From the 12th century the authority of Sidon prevailed, which, around the year 1000, was replaced by that of Tyre, whose king Hiram I (996-936) maintained political and commercial relations with David and Solomon (cf. II Sam. 5:11; I Kings 5:15-32; 9:11-14, 27; 10:11). Ittobaal (887-850), the third successor of Hiram, made an alliance with Omri and Ahab, kings of Israel (884-854), and under Pygmalion (820-774) …
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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. …
5:16
Elisama (Heb. 'Elīlāmā' "God Hears")
2. Son of David (II Sam. 5:16; I Chr. 3:18; 14:7; 3:6 instead of E. is to be read as Elishama.
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Odollam (Hebrew 'Adhullām; cf. Arabic 'Adula, "To Take Refuge")
… In one of these David took refuge during Saul's 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).
… having occupied the strong city of 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); …
… 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).
5:24
… The very common expression Jahweh Ṣābhā'ōth (= "Jahweh of hosts") presupposes the concept that God was the invisible "captain" of the Israelite hosts in numerous wars, especially against the Philistines (cf. 1 Sam. 17:45; 2 Sam. 5:24). Even earlier it was customary to speak of the "armies of the Lord" (cf. Ex. 7:4; 12:41; Josh. 5:14).
5:25
… Subsequently G. is found under the Canaanites (Jos. 16, 10; Iude. 1, 29). At the time of David it is allied with the Philistines (II Sam. 5, 25; I Par. 14, 16; 20, 4). Pharaoh conquers and destroys G. and gives it as a dowry to his daughter, the wife of King Solomon (I Reg. 9, 16 ff.; according to W. F. Albright this refers …
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.