David fetcheth the ark from Cariathiarim. Oza is struck dead for touching it. It is deposited in the house of Obededom: and from thence carried to David’s house.
VVith great solemnitie Dauid bringeth the A•ke of God from Abinadabs h•u••. 6. Oz• for touching it is sodenly slaine. 9. whereupon Dauid fearing to bring it to his ow•• house, leaueth it in the house of Obededom three monethes, 12. then fetcheth it, dancing before it, though Michol scorne his deuotion. 17. He offereth sacrifices, distributeth giftes, blesseth the people. 23. And Michol is barren.
1And David again gathered together all the chosen men of Israel, thirty thousand.Indi raunò nuovamente Davidde tutti i soldati scelti d'Israele, trenta mila.AND Dauid againe gathered together al the chosen of Israel, thirtie thousand.Congregavit autem rursum David omnes electos ex Israël, triginta millia. 2And David arose and went, with all the people that were with him of the men of Juda to fetch the ark of God, upon which the name of the Lord of Hosts is invoked, who sitteth over it upon the cherubims.E si mosse David, e tutta la gente che era con lui della tribù di Giuda, per andare a prendere l'arca di Dio, la quale prende nome dal Signore degli eserciti, che in essa risiede sopra i Cherubini.And Dauid arose, and went, and al the people that was with him of the men of Iuda, to bring the arke of God, vpon which was inuocated the name of the Lord of hostes, which sitteth in the Cherubins vpon it.Surrexitque David, et abiit, et universus populus qui erat cum eo de viris Juda, ut adducerent arcam Dei, super quam invocatum est nomen Domini exercituum, sedentis in cherubim super eam. 3And they laid the ark of God upon a new cart: and took it out of the house of Abinadab, who was in Gabaa, and Oza and Ahio, the sons of Abinadab, drove the new cart.E posero l'arca di Dio sopra un carro nuovo, e la levarono dalla casa di Abinadab abitante in Gabaa; e Oza, e Ahio figliuoli di Abinadab conducevano il carro nuovo.And they land the arke of God vpon a new wayne: and tooke it out of the house of Abinadab, who was in Gabaa: and Oza, and Ahio the sonnes of Abinadab, did driue the new wa•ne.Et imposuerunt arcam Dei super plaustrum novum: tuleruntque eam de domo Abinadab, qui erat in Gabaa: Oza autem et Ahio, filii Abinadab, minabant plaustrum novum. 4And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio having care of the ark of God went before the ark.E avendo levata l'arca di Dio dalla casa di Abinadab abitante di Gabaa, il quale la custodiva, Ahio andava innanzi all'arca.And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio keeping the arke of God went before the arke.Cumque tulissent eam de domo Abinadab, qui erat in Gabaa, custodiens arcam Dei Ahio præcedebat arcam. 5But David and all Israel played before the Lord on all manner of instruments made of wood, on harps and lutes and timbrels and cornets and cymbals.E David, e tutto Israele sonavano al Signore ogni specie di strumenti di legno, e cetre, e lire, e timpani, e sistri, e cimbali.But Dauid and al Israel played before our Lord in al wrought wood, both on harpes, and lates and 〈…〉ls and •itterns and cymbals.David autem et omnis Israël ludebant coram Domino in omnibus lignis fabrefactis, et citharis et lyris et tympanis et sistris et cymbalis.
6And when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside.Ma arrivati che furono all'aja di Nachon, Oza stese la mano all'arca di Dio, e la tenne: perchè i bovi ricalcitravano e l'avean fatta piegare.And after they came to the Floore of Nichon, Oza put forth his hand to the arke of God, and hold it: because the oxen spurned, and made it leane aside.Postquam autem venerunt ad aream Nachon, extendit Oza manum ad arcam Dei, et tenuit eam: quoniam calcitrabant boves, et declinaverunt eam. 7And the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God.E il Signore si sdegnò altamente contro Oza, e lo punì di sua temerità: ed ei sì morì nello stesso luogo presso all'arca di Dio.And our Lord was wrath with indignation against Oza, and stroke him for the rash•nes: who died there before the arke of God.Iratusque est indignatione Dominus contra Ozam, et percussit eum super temeritate: qui mortuus est ibi juxta arcam Dei. 8And David was grieved because the Lord had struck Oza, and the name of that place was called: The striking of Oza, to this day.E David si afflisse, perché il Signore avea punito Oza, e fino al dì d'oggi fu nomato quel luogo, Punizione d'Oza.And Dauid was s•ook•n sad for that our Lord had strooken Oza, and the name of that place was called: The striking of Oza vntil this day.Contristatus est autem David, eo quod percussisset Dominus Ozam, et vocatum est nomen loci illius: Percussio Ozæ, usque in diem hanc. 9And David was afraid of the Lord that day, saying: How shall the ark of the Lord come to me?E David temè il Signore in quel giorno, e disse: Come entrerà ella in mia casa l'arca del Signore?And Dauid feared our Lord in that day, saying: How shal the arke of our Lord come vnto me?Et extimuit David Dominum in die illa, dicens: Quomodo ingredietur ad me arca Domini ? 10And he would not have the ark of the Lord brought in to himself into the city of David: but he caused it to be carried into the house of Obededom the Gethite.E non volle che l'arca del Signore andasse a posarsi in casa sua nella città di David: ma la fece porre nella casa di Obededom di Geth.And he would not haue the arke of our Lord turne in to himself into the citie of Dauid: but he caused it to turne in vnto the house of Obededom the Getheite.Et noluit divertere ad se arcam Domini in civitatem David: sed divertit eam in domum Obededom Gethæi.
11And the ark of the Lord abode in the house of Obededom the Gethite three months: and the Lord blessed Obededom, and all his household.E abitò l'arca del Signore in Geth nella casa di Obededom per tre mesi: e il Signore benedisse Obededom, e tutta la sua casa.And the arke of our Lord dwelt in the house of Obededom the Getheite three monethes: and our Lord blessed Obededom, and al his house.Et habitavit arca Domini in domo Obededom Gethæi tribus mensibus: et benedixit Dominus Obededom, et omnem domum ejus. 12And it was told king David, that the Lord had blessed Obededom, and all that he had, because of the ark of God. So David went, and brought away the ark of God out of the house of Obededom into the city of David with joy. And there were with David seven choirs, and calves for victims.E fu detto al re David, come il Signore avea benedetto Obededom, e tutte le cose sue per riguardo all'arca di Dio. Andò adunque David, e condusse l'arca di Dio dalla casa di Obededom, nella città di David con gaudio: e David avea seco sette cori (di musici), e un vitello da immolare.And it was told king Dauid, that our Lord had blessed Obededom, and al that he had for the arke of God. Dauid therefore went, and brought away the arke of God out of the house of Obededom, into the citie of Dauid with ioy.Nuntiatumque est regi David quod benedixisset Dominus Obededom, et omnia ejus, propter arcam Dei. Abiit ergo David, et adduxit arcam Dei de domo Obededom in civitatem David cum gaudio: et erant cum David septem chori, et victima vituli. 13And when they that carried the ark of the Lord had gone six paces, he sacrificed an ox and a ram:E quando quei che portavan l'arca del Signore, avean fatto sei passi, egli immolava un bue, e un ariete.And when they had passed, that caried the arke of our Lord, six passes, he immolated an oxe and a ramme.Cumque transcendissent qui portabant arcam Domini sex passus, immolabat bovem et arietem, 14And David danced with all his might before the Lord: and David was girded with a linen ephod.E David saltava a tutta forza dinanzi al Signore: ed era cinto di un Ephod di lino.And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod.et David saltabat totis viribus ante Dominum: porro David erat accinctus ephod lineo. 15And David and all the house of Israel brought the ark of the covenant of the Lord with joyful shouting, and with sound of trumpet.E David, e tutta la casa d'Israele conducevan l'arca del testamento del Signore con giubilo, e a suon di tromba.And Dauid, and al the house of Israel brought the arke of testament of our Lord in iubilation, and in sounde of trumpet.Et David et omnis domus Israël ducebant arcam testamenti Domini in jubilo, et in clangore buccinæ.
16And when the ark of the Lord was come into the city of David, Michol the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord: and she despised him in her heart.E quando l'arca del Signore fu entrata nelle città di David, Michol figliuola di Saul mirando da una finestra, vide il re David che ballava, e saltava dinanzi al Signore: e in cuor suo lo disprezzò.And when the arke of our Lord was entred into the citie of Dauid, Michol the daughter of Saul looking forth through a window, sawe king Dauid leaping, and dancing before our Lord: and she despised him in her hart.Cumque intrasset arca Domini in civitatem David, Michol filia Saul, prospiciens per fenestram, vidit regem David subsilientem atque saltantem coram Domino: et despexit eum in corde suo. 17And they brought the ark of the Lord, and set it in its place in the midst of the tabernacle, which David had pitched for it: and David offered holocausts, and peace offerings before the Lord.Or l'arca del Signore fu introdotta, e collocata a suo posto in mezzo al tabernacolo, che aveale alzato Davidde: e Davidde offerse olocausti, e vittime pacifiche dinanzi al Signore.And they brought in the arke of our Lord, and sette it in his place in the middes of the tabernacle, which Dauid had pitched for it: and Dauid offered holocaustes, and pacifiques before our Lord.Et introduxerunt arcam Domini, et imposuerunt eam in loco suo in medio tabernaculi, quod tetenderat ei David: et obtulit David holocausta et pacifica coram Domino. 18And when he had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts.E finito che ebbe di offerire olocausti, le vittime pacifiche, benedisse il popolo nel nome del Signore degli eserciti.And when he had accomplished offering holecaustes and pacifiques, he blessed the people in the name of the Lord of hostes.Cumque complesset offerens holocausta et pacifica, benedixit populo in nomine Domini exercituum. 19And he distributed to all the multitude of Israel, both men and women, to every one, a cake of bread, and a piece of roasted beef, and fine flour fried with oil: and all the people departed every one to his own house.E donò a tutta la moltitudine d'Israele, uomini, e donne, a ciascuno una torta di pasta, e un pezzo di carne di bue arrostita, e del fior di farina fritta coll'olio: e tutto il popolo se ne tornò ciascuno a casa sua.And he distributed to al the multitude of Israel as wel man as woman, to euerie one, one cake of bread, and one roasted peece of beefe, and flowre fryed with oyle: and al the people went, euerie man into his house.Et partitus est universæ multitudini Israël tam viro quam mulieri singulis collyridam panis unam, et assaturam bubulæ carnis unam, et similam frixam oleo: et abiit omnis populus, unusquisque in domum suam.
20And David returned to bless his own house: and Michol the daughter of Saul coming out to meet David, said: How glorious was the king of Israel to day, uncovering himself before the handmaids of his servants, and was naked, as if one of the buffoons should be naked.E David tornò a casa sua per benedirla: e Michol figliuola di Saul al suo arrivo andogli incontro, e disse: bella figura che ha fatto oggi il re d'Israele, spogliandosi alla presenza delle serve de' servi suoi, egli che si è fatto veder nudo, come farebbe un buffone!And Dauid returned to blesse his owne house: and Michol the daughter of Saul coming forth to meete Dauid, sayd: How glorious was the king of Israel to day vncouering himself before the handmaydes of his seruantes, and was naked, as if one of the ribbaldes should be naked.Reversusque est David ut benediceret domui suæ: et egressa Michol filia Saul in occursum David, ait: Quam gloriosus fuit hodie rex Israël discooperiens se ante ancillas servorum suorum, et nudatus est, quasi si nudetur unus de scurris. 21And David said to Michol: Before the Lord, who chose me rather than thy father, and than all his house, and commanded me to be ruler over the people of the Lord in Israel,Ma David disse a Michol: Al cospetto del Signore, il quale elesse me invece del padre tuo, e di tutta la sua famiglia, e mi ha comandato di essere capo del popolo del Signore in Israele,And Dauid sayd vnto Michol: Before our Lord, which hath chosen me rather then thy father, and then al his house, and commanded me that I should be duke ouer the people of our Lord in Israel,Dixitque David ad Michol: Ante Dominum, qui elegit me potius quam patrem tuum et quam omnem domum ejus, et præcepit mihi ut essem dux super populum Domini in Israël 22I will both play and make myself meaner than I have done: and I will be little in my own eyes: and with the handmaids of whom thou speakest, I shall appear more glorious.Io ballerò, e mi abbasserò più ancora di quel che ho fatto: e sarò abbietto negli occhi miei, e comparirò vie più glorioso dinanzi alle serve che tu hai nominate.both wil I play, & wil become more vile then I haue beene: and I wil be humble in mine eies, and with the handmaydes, of whom thou speakest, I wil appeare more glorious.et Judam, et vilior fiam plus quam factus sum: et ero humilis in oculis meis, et cum ancillis de quibus locuta es, gloriosior apparebo. 23Therefore Michol the daughter of Saul had no child to the day of her death.Or non ebbe Michol figliuola di Saul verun figliuolo sino al giorno della sua morte.Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death.Igitur Michol filiæ Saul non est natus filius usque in diem mortis suæ.
6:1
Again, after he had been anointed. David consulted his officers, etc., (1 Paralipomenon 13:1.) and called a numerous assembly of the priests and people to meet him at Cariathiarim.
Haydock
Thousand, in arms, to protect the rest, (Calmet) who might probably amount to 300,000. (Haydock)
Haydock
This number Capel and Grotius would substitute for the one here mentioned. Some copies of the Septuagint read 70,000. In the former assembly, there were 340, or 359, (Calmet) or 60 thousand, 2 Kings 5:1. (Haydock)
6:2
Year of the World 2959.
Juda. But why are not the other tribes mentioned? and whither did they go? We should probably translate, "from the city of Baalim, in Juda;" which is another name of Cariathiarim, as the Paralipomenon intimate, [1 Paralipomenon xiii.?] ver. 6. See Josue 15:9, 60.
Invoked; or which is called "the ark of the Lord."
6:3
Cart, out of respect, as the Philistines had done, 1 Kings 6:7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Paralipomenon 15:12.
Challoner
Gabaa means "the hill of Cariathiarim," where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines. (Challoner)
6:5
Wood. Hebrew specifies "fir wood," of which the instruments were, perhaps, usually made.
6:6
Nachon. 1 Paralipomenon Chidon. Hebrew may be rendered, "prepared;" (Chaldean) as they were almost arrived at the end (Calmet) of the procession.
Kennicott
His hand, is wanting in Hebrew. (Kennicott)
Haydock
Kicked. Protestants, "shook it." (Haydock)
6:7
Kennicott
Rashness. Hebrew shal, means also "error, ignorance," etc. Syriac and Arabic better, "because he put forth his hand." (Kennicott)
Tirinus
Oza had touched the ark uncovered, (Serarius) shewing too little confidence in God, as if he could not have hindered it from falling; (Rabbins) or perhaps he was the advisor of the ark's being placed upon a cart, instead of the Levites' shoulders. (Tirinus)
Tirinus
It is not certain that he was a Levite; and the privilege belonged to the sons of Caath, who could claim this honour only after the ark had been folded up with three covers. Moreover, the priests seem to have been always selected to carry the ark, after they came into the promised land, ver. 3., and 1 Kings 4:4., etc. It is hoped that the fault of Oza would be expiated by his sudden death, (Calmet) as his intention was laudable. (Tirinus)
Haydock
But God would teach his ministers with what caution they were to treat sacred things, (Calmet) and how exactly all his injunctions were to be observed. (Haydock)
6:10
Salien
Gethite, a native of Geth-remmon, a Levitical city; (Josue 21:24,) or he might have been born at Geth; (Calmet) or his father might have resided there a long time, (Serarius; Tirinus) unless he was there with David. (Salien)
Calmet
He was a Levite, 1 Paralipomenon 15:18., and 16:5., and 26:4. (Calmet)
6:12
Challoner
Choirs. Or companies of musicians. (Challoner)
Calmet
This sentence is not found in Hebrew nor in St. Jerome's version. (Calmet)
Haydock
The Vatican and Alexandrian Septuagint have, "David brought the ark of the Lord from the house of Obeddara, into the city of David, with joy; (13) and there were seven choirs with him, taking up the ark, and the sacrifice, a calf and lamb; (14) and David played on tuneful organs before the Lord; and David had on a beautiful stole." (Haydock)
6:13
Suetonius in Otho and Calig
Paces. So altars of turf (Grotius) were erected at this distance from each other, on each side of the road. The pagans have sometimes treated their emperors and deities with the like respect. (Suetonius in Otho and Calig.)
Paris thus addresses Helena in Ovid's Heroic Epistles. Ibis Dardanias ingens Regina per urbes, Teque novam vulgus credet adesse Deam, Quaque feres gressus, adolebunt cynnama flammae, Coesaque sanguineam victima planget humum.
6:14
Menochius
Ephod which ordinarily was the habit of priests. But no law restrained others from using it, (Calmet) particularly on sacred occasions; as we often see laics in a surplice, when they have to sing Church music, etc. (Menochius)
Calmet
David had also on a cloak of byssus; (Paralipomenon) and still Michol speaks as if he had been uncovered; because in this solemn ceremony, he was inspired to divest himself of his royal robes, and to act with a degree of enthusiasm; (Haydock) which would not have been otherwise becoming in a king. David is considered by some of the fathers as a figure of the priests of the new law; as he ate the loaves of proposition, was dressed like priests, etc. Sacerdos scitus erat David. (1 Iraen. iv.; St. Ambrose V. in Luc. vi.) (Calmet)
6:16
Haydock
Leaping. Septuagint, "beating" musical instruments....she counted him as nothing, etc. (Haydock)
Menochius
She rather partook of her father's disposition and pride. (Menochius)
6:18
Blessed. Wishing all sorts of happiness. Only priests and kings perform this function publicly, 3 Kings 8:55. Afterwards David went to his palace, to impart the same blessing to his family, and particularly to the women, who had not been present. This is a vestige of the sacerdotal power, which masters of families formerly enjoyed.
6:19
Cake, made very thin, with a mixture of oil.
Beef, sufficient for a meal.
Oil. This was much esteemed in those days. Many would translate the Hebrew, "a bottle of wine."
6:20
Calmet
Fellows. Septuagint, "dancers." Michol exaggerates, as David had been guilty of no indiscretion, ver. 14. (Calmet)
Menochius
St. Gregory (Mor. 27:27,) styles her "insane." Yet Abulensis does not sufficiently approve of David's conduct. (Menochius)
6:22
Eyes. Humility in a king is truly noble.
Haydock
Glorious. He accepts the compliment of Michol, though she had spoken ironically. (Haydock)
6:23
Haydock
Death. Thus was she punished. The five sons who are attributed to her (chap. 21:8.) were only adopted; or perhaps we ought to read Merob, instead of Michol; (Calmet) as the latter had been connected with Phaltiel, and not with Adriel, who was the former's husband. (Haydock)
6:3
Gabaa.... The hill of Cariathiarim, where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines.
6:12
Choirs.... Or companies of musicians.
6:7
〈…〉 there 〈…〉 & 〈…〉 that 〈…〉, as he 〈…〉 to 〈…〉. S. 〈…〉 S. 〈…〉.
6:16
To dance before the arke is to dance before our Lord.
6:2
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.20
… and His goings forth are front the beginning, from the days of eternity . But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm. Lo! we heard of it at Ephrathah, we found it in the plains of the wood . For a few years ago the place was woody
6:4
Origen † AD 254 Origen's Commentary on Matthew 14.1
… if thou hadst told me I would have sent thee away with mirth and with music and with drums and a harp.” But akin to the symphony of this nature is that which is written in the second Book of Kings when “the brethren of Aminadab went before the ark, and David and his son played before the Lord on instruments artistically fitted with might and with songs;”
6:6
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.93
… the other, because he only touched the ark, which was being thrown off the cart by the ox,
St John Chrysostom † AD 407 Commentary on Galatians 1
… ( Num. xv. 32, 36 .) and that Uzzah, who supported the Ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? (
St Jerome † AD 420 The Letters of St. Jerome 22.23
… Uzzah, when he touched the ark which it was not lawful to touch, was struck down suddenly by death.
St Jerome † AD 420 The Letters of St. Jerome 147.10
… therefore, so far from the righteousness of your bishop being able to deliver you, it is rather to be feared that your wickedness may hurl him from his seat and that falling on his back like Eli he may perish irretrievably. If the Levite Uzzah was smitten merely because he tried to hold up from falling the ark which it was his special province to carry;
6:7
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… “Old things are passed away” —things new burst forth into flowers, and such as fade not away. No longer does the stern decree of the law bear sway, but the grace of the Lord reigneth, drawing all men to itself by saving long-suffering. No second time is an Uzziah
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 12
… 5 .) That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, “The Lord is known by executing judgments.” ( Ps. ix. 16 .) The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. (
St Jerome † AD 420 Against the Pelagians 1.28
vi. 7, 8 . Uzzah smitten for carelessness.
6:10
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… No second time is an Uzziah invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: “Come unto Me, all ye that labour and are heavy laden.” Who, then, will not run to Him? Let no Jew contradict the truth, looking at the type which went before the house of Obededom.
6:14
St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.3
When one thinks of the death which the transgression of Adam brought on us, it is a time to mourn; but it is a time to hold festal gatherings when we call to mind the resurrection from the dead which we expect through the new Adam.
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
III. Do thou, therefore, O lover of this festival, when thou hast considered well the glorious mysteries of Bethlehem, which were brought to pass for thy sake, gladly join thyself to the heavenly host, which is celebrating magnificently thy salvation.
St Methodius † AD 311 Oration on the Palms 1
II. To-day, holy David rejoices with great joy, being by babes despoiled of his lyre, with whom also, in spirit, leading the dance, and rejoicing together, as of old, before the ark of God,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, yet like David, because of the resting of the Ark.
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
… Tell them how the fair David distributed himself, in divers ways and manners, among innumerable ranks of people, and danced before that ark
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.43
223. David danced before the ark of the Lord.
6:17
Tertullian † AD 220 An Answer to the Jews 13
… For the Law enjoined that, in captivity, it was not lawful for the unction of the royal chrism to be compounded. But, if there is no longer “unction” there as Daniel prophesied (for he says, “Unction shall be exterminated”), it follows that they no longer have it, because neither have they a temple where was the “horn”
6:23
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 9
Who would not fear to lay it to Thee that Thou art forward? For lo, the daughter of Saul who mocked the child, cut off her womb from childbearing; because her mouth derided, the reward of its mouth was barrenness.
6:2
2. That they might bring the ark of God from Gabaa into Sion, both that David might have the ark with him, and before it might religiously worship and invoke God; and that the ark and God in it might be more honored, as being in the royal city; and that he might escape the greatest calamities, which God had sent upon Israel on account of the neglected ark kept in Gabaa, says Josephus, although Abulensis denies this. Upon which the name of the Lord of hosts was invoked. It is a Hebraism, that is to say, Which is called the ark of the Lord, who was said to sit upon the wings of the Cherubim, or upon the mercy seat, so that he had the ark as a footstool of his feet; because thence the Angel in an assumed body from the cloud gave oracles and answers for God. Thus Abulensis, Vatablus and others.
6:3
3. And they set the ark of God upon a new cart. This was an error of David from ignorance, or rather a sin of the Levites; because the ark ought not to be carried in a cart, but to be borne upon the shoulders of the priests or Levites, as is evident from Numbers IV, 15 and seq. And they took it from the house of Abinadab, who was in Gabaa. "Gabaa" was a place or hill in the city of Cariathiarim: for there was the house of Abinadab and the ark, as is evident from I Kings cap. VII, vers. 1. They drove (managed, led) the cart, Oza and Ahio brothers, because their father Abinadab was already dead, as is gathered from this place.
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6. They came to the threshing floor of Nachon. Thus the Hebrews, Aquila, Angelomus and others, although the Septuagint corrected at Rome have Machor, for which in I Paralipomenon cap. XVIII, vers. 9, Chidon is read, because there he placed his shield, with which he routed the enemies, Joshua cap. VIII, 18, says St. Jerome in the Tradition; or because Nachon was the name of a man and of the threshing floor, which was called by another name Chidon. Oza put forth his hand to the ark of God, and held it, because the oxen were kicking. Oza was not a priest, as Angelomus and the Gloss wish, but a Levite, as St. Jerome teaches, epistle to Sabinianus; St. Gregory, lib. V Moral. cap. X; the Author of the Wonders of Holy Scripture, lib. II, cap. XII; Josephus, Serarius and others, and this is sufficiently clear from I Paralipomenon cap. XXVI, vers. 45. Wherefore it is remarkable that D. Soto in IV dist. XIII, Quaest. III, to whom Sanchez agrees, asserts that Oza was not a Levite, but a layman. The oxen were kicking, that is, by kicking they seemed about to cast the ark to the ground; the Septuagint, the calf was turning it aside; the Chaldean, the oxen had thrust it; Vatablus, they were turning it aside. R. Kimchi from R. Jona thinks that the oxen on account of the sanctity of the ark began to lose their strength and to fail, so that their limbs and joints seemed to be dislocated, loosened and separated, because it was not oxen, but Levites who ought to carry the ark upon their shoulders. But truly in lib. I Paralipomenon cap. III, vers. 9, another cause is given, when it is said: "For the ox indeed wantonly had tilted it a little."
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7. And the Lord was angry with indignation (that is, He was exceedingly angry and indignant), and struck him for his rashness. You will ask, why was Oza slain by God, when he was supporting the ark that was tottering, which was a religious duty? Answer: Solomon responds that he was struck for the sin of David, who had placed the ark upon a cart. But this is improbable. Again, Theodoret says he was slain for some previous sin unknown and hidden to us, especially because, being in that place, he dared to touch the ark, as the Author of the Marvels of Holy Scripture says, book II, chapter XII (1). But truly others assign a certain sin; but various ones assign various sins. First, St. Jerome, epistle 48, gives this reason: that Oza did not carry the ark upon his shoulders, but conveyed it by cart. Others add that he did this through a wicked imitation of the Philistines, concerning which see book I, chapters VI and VII. Thus Theodoret, Procopius, Lyra. Second, others, according to Abulensis, that he himself touched the ark on that day on which in the preceding night he had lain with his wife, and therefore was unclean and irregular; for even the priests of the Gentiles, while they sacrificed, ought to have been chaste, as Macrobius testifies, book I of Saturnalia, chapter XXIII. Third, that he touched it without having first examined and purified his conscience, as Pacianus says in his Exhortation. Fourth, others with Abulensis think he was struck for irreverence, because he touched the ark irreverently, and that without necessity; for the kicking of the oxen was light, for as it is said in I Paralipomenon XIII: "The ox, etc., had scarcely tilted the ark." The Rabbis add, or rather fabricate, that the ark ought rather to carry than to be carried. Fifth, others, that he touched the ark when he was not clothed in the Ephod and sacred vestments. Sixth and more truly, that Oza was not a priest, but a Levite; for it was permitted to the priests alone to touch the ark, as Josephus, who was a priest and therefore most thoroughly learned in the law, expressly asserts, book VII of Antiquities, chapter IV; and therefore it is clearly expressed in Numbers, chapter IV, verse 15, and chapter XVIII, 3, where the priests are commanded to wrap the ark in a veil, and to put the poles through the rings of the ark, so that namely the Levites carrying the ark upon their shoulders should not touch it, and this under penalty of death. And this is what is said: "He struck him for his rashness." Thus Josephus and Ribera, book III On the Temple, chapter III. Serarius adds that Oza touched the ark naked: for although it was itself covered with veils, yet these veils were not bound, but were so placed upon it that they were tossed about hither and thither by the wind or the shaking of the cart and fluttered. When therefore the oxen kicked, they tilted the covering to one side, and thus Oza running up through imprudence and incautious zeal touched a naked part of the ark. For priests ought to have been called and employed for this, who seem not to have been present, because none are named here; and David sufficiently hints at this, I Paralipomenon, chapter XV, verse 13: whence Angelomus and the Gloss say he touched the ark presumptuously and incautiously. Salvianus, book VI On Providence: "Oza," he says, "that Levite of God, was in his office not performing his office, who presumed upon what was not commanded." Furthermore, Angelomus, Abulensis, Dionysius and others think that Oza was punished by that temporal death, but escaped eternal punishment. Finally, this place was called "The Striking of Oza" as follows, or "The Division of Oza" as it is said in I Paralipomenon, chapter XIII, verse 11. "Division," namely by which God divided the soul of Oza from his body, and Oza from men and the life of this age; not however that his arm withered, and was divided from his shoulders, by which he ought to have carried the ark, as some of the Rabbis say; the Author of the Marvels of Holy Scripture asserts that he was suffocated. Allegorically, learn from this how much purity and reverence one must approach the Holy Eucharist, in which there is not earthly manna, which was in the ark, but heavenly and divine manna, indeed Christ Himself God and man. Hear St. Pacianus in his Exhortation: "I call upon you who, having committed crimes, refuse penance, you, I say, timid after shamelessness, ashamed after sins, who with an evil conscience touch the holy things of God, and do not fear the altar of the Lord, who approach the hands of the priest in the sight of Angels under the confidence of innocence, etc., so great was the care of divine providence, that it did not sustain bold hands, even for the sake of help." Thus also Angelomus. Tropologically, the Fathers draw forth various teachings from this: first, St. Dionysius the Areopagite, epistle 8, that laypeople ought not to involve themselves in sacred matters; second, that virgins, who are the spiritual ark of Christ, ought not to be touched. Hear St. Jerome, epistle 22 to Eustochium concerning the custody of virgins: "I beseech thee before God and Christ Jesus, and his chosen Angels, that thou shouldest not easily bring forth into public the vessels of the temple of the Lord, which it is permitted only to priests to see; that no profane person should behold the sanctuary of God. Ozza, touching the ark, which it was not lawful to touch, was struck down by sudden death; for neither was a golden and silver vessel so dear to God as the temple of virginal body. The shadow went before, now truth is here." The same, epistle 48 to Sabinianus, a suitor of a virgin: "Ozza the Levite, he says, wishing to sustain the ark of the Lord, which he himself ought to have carried, as if it were falling, was struck; what dost thou think will happen to thee, who hast attempted to cast down the standing ark of the Lord?" Third, that sacred vessels ought not to be touched rashly. Thus St. Ephrem, tract. On the Priesthood, vol. I. Fourth, that the deeds of superiors and holy men, although they may seem to decline somewhat from the right, ought not to be judged by subjects and others. Hear St. Gregory, lib. V of the Morals, cap. X: "What is, he says, the mind of the just, if not the ark of the covenant? Which, carried by kicking oxen, is inclined: because sometimes even he who rules well, while shaken by the confusion of the subject peoples, is moved to a condescension of dispensation from love alone. But in this which is done dispensatorily, the inclination itself is reckoned a fall of strength by the unskilled. Whence also some subjects send forth against this hand of reproof, but they forthwith fail from life by their own rashness. The Levite therefore extends a helping hand as it were, but in transgressing lost his life; because while the weak correct the deeds of the strong, they themselves are rejected from the lot of the living." Then applying the same to the holy: "What is it, he says, for the just to wish to correct his condescension, if not to raise up the inclined ark with the proud hand of reproof? What is it for the just to reprove from unknown utterance, if not to reckon the motion of his strength, the fall of errors? But he loses his life, who proudly lifts up the ark of God; because in no way would he who presumed to correct the deeds of the holy rightly, unless he had first felt better things of himself. Whence rightly also the Levite is called the same Ozza, which namely means robust in the Lord; because presumers, who unless with bold mind they believed themselves robust in the Lord, would in no way judge the deeds or words of the better as if infirm." Symbolically, the ark of the covenant is Holy Scripture, which we are bound to touch reverently, that is to read and hear; and consequently the ark is the soul of a man learned and holy in it. Whence St. Anthony of Padua, on account of his remarkable citation and explanation of Holy Scripture in preaching, was called by the Pontiff "the ark of the covenant." Thus also Gennadius, in the Catalogue of Honoratus Bishop of Marseilles, calls him "a cupboard of the Scriptures." And Cassian, Collation XIV, cap. X: "Continual, he says, meditation of the Scriptures makes the mind an ark of the covenant." And St. Jerome, at the end of cap. II to the Ephesians: "Let, he says, the ark of the covenant be laid up in us, keeper of the law of the Lord, and the Cherubim a multitude of knowledge, and let the inner parts of our breast pass into a new name, and let us be called debir, that is an oracle, or ἱλαστήριον, that is a place of speaking." Finally, the ark of the covenant is the Blessed Virgin, who, embracing in her womb Christ the author of the new covenant and testament, brought him forth to the world: whoever touches this irreverently shall surely be struck by God. Thus Nestorius, denying that she was the Mother of God, was struck, when his blasphemous tongue, eaten away by worms, rotted. Thus Constantine Copronymus, comparing her to a purse, which with the gold removed is nothing but a vile purse, was crying out, struck by a carbuncle, that he was delivered alive to inextinguishable fire on account of Mary the Mother of God, commanding from then on that she be honored and celebrated as the Mother of God, as Glycas says from Cedrenus. See Paul the Deacon, lib. XXI, and Zonaras, lib. III. Thus Cajanus the mime, blaspheming the Blessed Virgin, was corrected by her in dreams, and when he did not correct himself, in the morning found himself truncated in hands and feet, as John Moschus relates in the Spiritual Meadow, cap. IV.
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10. He turned it aside into the house of Obededom the Gittite. This house was either in the city of Jerusalem itself, or in a place near the city, as Josephus says, who also adds that Obededom was at first poor, but just; and a Levite, and this is clear from 1 Paralipomenon chapter XVI, verse 3, and chapter XVI, verse 15. You will say: How then is he called here a Gittite, that is a Philistine, that is, as Theodoret and Procopius say, an alien, that is a foreigner? I answer, he was a Jew by nation, but a Gittite by house, because he was born or dwelt in Gath, just as Elimelech a Jew dwelt in Moab, Ruth chapter I. Thus Serarius. Moreover Obededom in Hebrew is the same as serving, tending or working the red, says Pagninus in the Hebrew Names, and this fittingly, so that his red and burning devotion, piety and charity might be denoted. Mystically, Gath in Hebrew is the same as a winepress, which signifies the cross, in which Christ the true vine, as Eucherius says, deigned to be pressed and expressed, from which all the people of the Gentiles can deservedly be called Gittites, when he says: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ;" the ark of God therefore, and God himself rests in the soul of the Gittite, that is the faithful one who loves the cross and mortification.
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11. And the Lord blessed Obededom, and all his house, that is he prospered him, and suddenly heaped him with great riches and abundance of things. Thus Josephus. The Hebrews relate according to St. Jerome that all his wives, handmaids and daughters-in-law bore males, but the animals bore twins.
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12. He went (invited by the blessing and happiness which Obededom had received from the ark) the ark of God from the house of Obededom into the city of David, into Sion, for this was built by David in the city and was called the city of David, just as Rome was founded by Romulus and called Rome, Nineveh by Ninus, Alexandria by Alexander the Great, Antioch by Antiochus, Seleucia by Seleucus, Ptolemais by Ptolemy, Constantinople by Constantine. And there were with David seven choirs of musicians, who are described in 1 Paralipomenon chapter XV, namely the first, verse 17; the second, verse 18; the third, verse 19; the fourth, verse 20; the fifth, verse 21; the sixth, verse 22; the seventh, verse 24; where those Levites who preceded and followed the ark are called "gatekeepers," so that they might move back the crowd and open a way for the Levites bearing the ark; likewise those who were afterwards to be placed in charge of the doors of the tabernacle and temple in Sion in which the ark was. And a sacrifice of a calf. The Septuagint adds, and a lamb. These words are lacking in the Hebrew and Chaldean. It is an enallage of number: "a sacrifice of a calf," that is sacrifices of calves; for there were many, as is evident from what follows.
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13. And when they that carried the ark had gone six paces, he sacrificed an ox and a ram. Behold, here by the admonition of the priests, who were now present, the ark was not carried on a cart, as had been done by mistake in verse 3, but was borne upon the shoulders of the Levites, namely the Caathites, as God had commanded in Numbers IV, 15. He sacrificed, in thanksgiving for the safety of all, that no one should be struck by God, as Oza had been struck, and in supplicatory prayer, that God would continue this His protection and mercy toward the ark, the priests and their companions. Whence in I Paralipomenon XV, 26, it is said: "And when God had helped him to go forward, they sacrificed seven oxen and seven rams," namely one ox and one ram for each of the choirs of singing Levites. For there were seven choirs. They therefore offered fourteen victims, and for this reason they erected several altars, on which all were sacrificed together, with only the fat burned, which was done according to the law in peace offerings, such as these were; otherwise indeed in the slaying, flaying, cutting and burning of so many victims, the delay would have been too long for such a procession. Thus Abulensis. Finally, Serarius thinks these victims were repeated at every six paces. But Scripture contains nothing of the sort, and thus this procession would have had to last through the whole day, indeed through several days; for the distance from the house of Obededom to the ark of Sion was great. Furthermore, in the place cited in Paralipomenon, the pomp and jubilation of this procession and translation of the ark is described more fully. Read that: here I shall explain only certain obscure things which are said there. Therefore in verse 20 it is said of the Levites: "In harps they sang secret things;" which Abulensis and others understand thus, as if to say, They sang secret mysteries, and therefore with lowered voice, and in veiled and obscure words. Our German Sanchez understands by secret things the Psalms, whose title is עלמות alamoth, that is, secret and hidden things, such as the ninth and fourteenth, which fit so aptly to this solemn translation of the ark, that they seem to have been composed by David at that time; whence for secret things in the book of Paralipomenon it is likewise alamoth in Hebrew. Again in verse 21, it is said: "On harps for the eighth they sang a song of victory," that is, a triumphal song for the victories over the Philistines obtained by David. Such a song are the Psalms, which are inscribed To the Victor, namely dedicated to God and to David, such as Psalms VI and XI. For their titles from the Septuagint are, Unto the end for the eighth, where in Hebrew it is למנצח lamnatseach, that is, to the victor, or to him that conquers, as St. Jerome and others translate it; but more on these matters in the Psalms. It appears therefore that they then sang the aforesaid psalms as it were a song of victory to God for David's victories. Soon in verse 22, it is said: "And Chononias, the prince of the Levites, was over the prophecy; prophecy," that is, melody; whence explaining it, he adds: "To lead the melody;" for to prophesy is often the same as to praise and jubilate to God. For thus Samuel and Saul are said to have prophesied, in the first book, chapter XIX, verse 24. Consider how great was the harmony and concord of so many instruments and singers. Hence in verse 26, it is said: "And when God had helped the Levites that carried the ark of the covenant of the Lord, they sacrificed seven oxen and rams." The Hebrews explain to adjuvisset thus, as if to say, God lifted up the ark upon the shoulders of the Levites, so that they felt no burden of it, but the ark seemed to carry and move itself. But I say that God helped the Levites in bearing the ark, because the ark, containing within itself the stone tablets of the Decalogue and the gold with which it was covered, was heavy and weighty, and the ascent to Mount Sion was steep and difficult: God therefore encouraged and strengthened the Levites, that they might joyfully and strongly bear the ark up into the very citadel of Sion. Thus Abulensis, Salianus, Sanchez and others. Let us now return to our text and verse. And a ram. In Hebrew it is מריא meri, which equally as בריא bari signifies a fat and fattened animal, whether ox or sheep; here it cannot be an ox, because that preceded: therefore it is a sheep; whence the Septuagint here and elsewhere often translate it, a lamb, which is a young ram.
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14. And David danced with all his might. Some codices add: "And David struck upon instruments armed," that is, bound to the arms or shoulders, as if to say, upon portable instruments: for since David both danced at the same time and struck the instruments at the same time, those instruments, being heavy, ought to be suspended from the shoulder, lest they impede the dance or the striking. But these words ought to be deleted with the Hebrew, Chaldean, Septuagint, Roman, Rabanus, manuscripts and others throughout. It appears that "armed" crept in from the Septuagint, which have in instruments ἡρμοσμένοις, that is, fitting and modulating fittingly. Danced (Vatable, leaped) with all his might (Hebrew and Chaldean, in all his strength) before the Lord, that is, before the ark of the Lord. What would David have done, if he had beheld the true ark of God, namely the Holy Eucharist, and Christ the Lord Himself in it? And what ought Christians to do, when they behold the same consecrated in temples, and solemnly carried through the streets? If David with such great pomp, with so many musical instruments resounding, with so many choirs of Levites singing, with so many victims and the concourse and applause of all the people, carried about the ark, what ought we to do, when Christ Himself is carried about in the Eucharist? Note and imitate here the remarkable humility of David, as well as the fervor of devotion by which he merited to become the father of Christ; because in the typical ark with the eyes of his mind he foresaw and honored Christ the antitype about to be born from him. Thus Eucherius: "Here," he says, "approved humility, condemned pride and avenged rashness are shown; because David himself before the ark of the Lord did not blush to dance humbly, and soon merited to receive the promise of the Son of God about to be born from his line, and his wife who despised that same humility of his, did not merit to be made fruitful from his seed, but suffered the punishment of perpetual barrenness." St. Ambrose, sermon 25 On the Saints, assigns a sublime but mystical cause for this dance: "Lifted up with joy," he says, "he broke forth into dancing. For he foresaw in spirit Mary from his line to be joined to Christ as a bride. Whence he says: And he himself as a bridegroom coming forth from his chamber. Therefore he himself sang more than all other authors of prophecies, because, more joyful than all through these joys, he joined his posterity; and inviting them to his own vows more sweetly than usual, he taught us what we ought to do in those very nuptials, when he before the nuptials danced with such exultation before the ark. Therefore the prophet David danced before the ark. But what shall we say the ark is but holy Mary? For indeed the ark bore within the tablets of the covenant, but Mary bore the heir of the covenant itself. That contained within itself the law, this retained the Gospel. That had the voice of God, this the Word. Yet the ark shone within and without with the brightness of gold, but holy Mary also shone within and without with the splendor of virginity. That was adorned with earthly gold, this with heavenly." Hear St. Gregory, book XXVII of the Morals, chapter XXVII (whose words Angelomus and Eucherius transcribed word for word in their manner): "It is pleasing to consider how many gifts of virtues David had received, and in all these things how he maintained himself with strong humility. For whom would not the breaking of the mouths of lions, the scattering of the arms of bears, being chosen despite his elder brothers, being anointed to the helm of the kingdom with the rejected king, striking down Goliath, feared by all, with one stone, carrying back numerous foreskins after the Philistines were destroyed, promised by the king, finally receiving the kingdom, and possessing the entire Israelite people without any contradiction, exalt? And yet when he recalls the ark of God to Jerusalem, as if forgetting that he was set above all, mixed with the people he dances before the ark. And because to dance before the ark, as is believed, was the custom of the common people, the king turns himself in divine service by dancing." And not long after he adds: "I marvel more at David dancing than fighting. For by fighting he subdued enemies, but by dancing before the Lord he conquered himself." Furthermore, this dance of David was military, as it were of a soldier fighting for the ark of God, exulting and triumphing. The Salii Romans imitated David, who were priests of Mars, so called because they were accustomed to dance in carrying the anciles; for dancing denotes a soldier vigorous, ready and spirited. Whence Ovid, book III of the Fasti: Now the Salii may have given their name from dancing. Hence also by Virgil, book VIII of the Aeneid, "exulting Salii" are called. Hear Livy, book I: "Numa likewise chose twelve Salii for Mars Gradivus, and gave them the insignia of a painted tunic, and over the tunic a bronze breastplate, and commanded them to carry celestial arms (which are called anciles) and to go through the city singing songs with leaping and solemn dancing." Finally, our Serarius here: "Those who come to us today from Syria," he says, "testify that Christians who dwell in those regions, on the day of the Resurrection of the Lord, and also on other celebrated feasts, come into the temple with lyres and harps, and sing psalms among themselves, and dance together, yet soberly and modestly; they say that men dance separately, and women separately. Thus in Spain and India children before the Venerable Sacrament perform sacred dances and choral dances. Lassitude came upon those leading the dances, as they arrived at the temple." Allegorically, the ark signified the Church of the New Testament militant, which Christ established in Zion, and to which He brought all nations through the Apostles, and will bring the Jews at the end of the world. Hear Eucherius: "David brings the ark into the city of David; because the Lord, with Enoch and Elijah preaching, will turn the hearts of the fathers to the sons, sacrificing oxen and rams, that is, those who thresh the ark of the Lord, and hold the leadership of His sheep, crowning them with the blood of martyrdom, and He Himself also plainly manifesting to the Jews His example of incarnation and passion hitherto not believed. For this is signified by the fact that David himself was girded with a linen ephod, which, produced from the earth through manifold labor, arrives at the whiteness of a garment, and thus shows forth the truth of human flesh triumphing amid scourges." Anagogically, the ark signified the Church of the Blessed triumphant, which Christ led into heavenly Zion with triumph, especially when He Himself ascended gloriously into it with all the holy Patriarchs and Prophets on the fortieth day after the resurrection. Indeed, the ark of the Covenant represented Christ's glorious humanity, in which His divinity was as it were contained and hidden like an ark. Again, the ark signified the Blessed Virgin, whom the true David, that is Christ, led up into heaven and assumed with the jubilation of all Angels and Saints.
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15. They brought the ark of the covenant of the Lord in jubilation, and in the sound of the trumpet. Josephus adds, book VIII, chapter II, and says: "Both the king and all the people and the Levites ascend there with victims, pouring out libations and much blood of sacrifices along the way, and burning an infinite quantity of perfumes, so that the whole air round about, filled with sweetness, was perceived even by those far removed." And he adds, "strengthened by divine aid, all in this supplication so that no one grew weary, from the fact that it was the constant opinion of all that God was coming to dwell in the newly built and dedicated place for Himself; for neither those singing hymns, nor"
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17. And they placed it in its place in the midst of the tabernacle, which David had pitched for it. This tabernacle of David was new, and different from that which Moses had made, Exodus XXV. For that Mosaic one was in Gabaon. It was therefore erected by David in Zion, so that he might place the ark honorably in it, and at the same time he erected before it an altar of holocausts, on which he might sacrifice victims; for the altar made by Moses remained with the tabernacle in Gabaon, and from there it was later transferred by Solomon into the temple erected by him, as is evident from I Paralipomenon, chapter XVI, verses 36 and 40. And David offered holocausts and peace offerings before the Lord, namely before the ark of the Lord. Moreover, David then composed and had sung Psalm XXVIII: "Bring to the Lord, ye sons of God, bring to the Lord the sons of rams," as is evident from the title of the psalm which is: In the completion of the tabernacle. Then likewise he appointed Levites, who before the ark should sing the psalm: "Confess to the Lord, and call upon His name," which is recorded in I Paralipomenon XVI, 8, and was compiled from Psalms CIV and XCV, and moreover other psalms.
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18. He blessed the people, namely, he prayed well for the people. It is likely that Abiathar the high priest likewise blessed the people in such a great solemnity, saying: "May the Lord bless thee and keep thee. May the Lord show His face to thee, and have mercy on thee. May the Lord turn His countenance toward thee, and give thee peace," as God had prescribed, Numbers VI, 23.
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19. And he divided, etc., to each one a cake of bread. A cake was a twisted loaf of bread or a pastry to which sweetmeats were mixed for the delights of taste. Hear Rhodiginus, lib. IX Antiq. cap. XVI: "Collyra are called small breads, which were accustomed to be given to children. In some places, however, collyria are called lalangia; whence also the verb κολλυρίζειν, by which the cooking of lalangia in a pan is signified." And a roasted portion of beef (that is, bovine; therefore it is wrongly read bubala in the Royal texts; for the discourse is not about buffaloes, but about oxen) meat one. Thus also the Septuagint here equally as in I Paralipomenon XVI, 3. In Hebrew it is אשפר espar, which is composed from אש s, that is fire (as if to say, Roasted by fire) and פר par, that is a young bull; or, as Marinus in the Lexicon, compounded from אחד echad, that is one, ששה seissa, that is six, and פר par, that is a young bull, as if to say, One from six portions of a young bull; Pagninus translates it, a fine piece of meat. And fine flour fried in oil. In Hebrew אשישה asisah, which Vatablus, Pagninus, Arias and other Hebraists translate, a flask of wine. For David gave this to them as a drink with food. But Our [translation] here equally as the Septuagint, both here and in I Paralipomenon cap. XVI, vers. 3, consistently translates, fine flour fried in oil, to whom as ancients and most learned in the Hebrew language, more credence is to be given than to more recent conjecturers. See the remarks on Canticles cap. II, vers. 5, and Hosea cap. III, vers. 1. Therefore David did not give them drink, but allowed each one to take it at home at his pleasure, or if he gave it, it is not expressed here.
6:20
20. And David returned that he might bless his own house, so that just as he had prayed well for the people, he might also pray well for his own household who had remained in the citadel for the sake of guard duty. Again, "that he might bless," that is, that he might do good by bestowing upon them the same or greater gifts which he had bestowed upon each one of the people on account of the celebration and joy of the transferred ark. Thus Serarius, Cajetan, Abulensis and others. And he was stripped as if one of the jesters were to be stripped. "Stripped," not that David was entirely naked; for this would have been unseemly and shameful, but that he had put off his outer royal garment so as to put on an ephod; just as if today a king, having put off his cloak, were clothed in a breastplate, and having put on only greaves underneath, were to put on a linen superhumerary garment, and thus appear in a procession or sacrifice of Mass, and sing with the singers clothed in a surplice. Thus Cajetan. Michol was the daughter of King Saul, and the wife of King David; whence she thought it unworthy of her royal dignity and that of David, that he himself should dance before the ark. "She knew not," say Theodoret and Procopius, "the goads of divine love, which stir even great men to small things." Allegorically Angelomus: David transferring the ark was derided by Michol. "Thus," he says, "the Lord Jesus Christ, when he wished to transfer the testament of God into his Church, that is, the evangelical precepts from the Old Testament; as if he were establishing new things, was seized by the Jewish people and suspended on the cross, and was a mockery to them. On which cross, as if naked, he appeared to them, while hiding the power of his divinity from them, showing only the weakness of the flesh."
6:22
22. And I will play and become more vile than I have been made; and I will be humble in my own eyes and with the handmaids of whom thou hast spoken, I shall appear more glorious; for true glory is humility, which made David and the saints glorious, while through heroic virtue of self-abasement they associate themselves with inferiors and as it were make themselves equal to them, and with them undertake abject and seemingly vile ministries for the honor and worship of God. Hear St. Gregory (whose words are transcribed by Eucherius and Angelomus) lib. XXVII Moral. cap. ult., where he thus explains the sentiments of David: "I desire to become vile before men, because I seek to preserve myself before the Lord as free through humility. But there are some who think humble things of themselves, because, placed in honors, they consider themselves to be nothing but dust and ashes; yet nevertheless they shrink from appearing despised before men, and contrary to what they think of themselves inwardly, they cover themselves as it were with rigid outward beauty. And there are some who desire to appear vile to men, and, showing themselves cast down in all that they are, they despise themselves; yet nevertheless within themselves, as it were from the very merit of the displayed vileness, they swell up, and the more they suppress exaltation in appearance, the more they are lifted up in heart. Both of these battles of a single exaltation David detected with wonderful circumspection, overcame with marvelous virtue." He proves this same thing when he adds: "For since he thinks humble things of himself inwardly and does not seek honor outwardly, he hints at this saying: I will play and become more vile. And because by the fact that he presented himself as vile outwardly, he is in no way puffed up inwardly, he adds: And I will be humble in my own eyes; as if to say: Such as I show myself despised outwardly, such do I regard myself inwardly. What therefore shall those do whom doctrine exalts, if David, knowing that the Redeemer was to come from his flesh, and announcing His joys by prophesying, yet pressed down the neck of his heart with the strong heel of discretion in himself, saying: And I will be humble in my own eyes." Tropologically St. Bernard, epist. 87 to Ogerius: "I will play, he says, that I may be played with. A good play by which Michol is angered and God is delighted. A good play, which to men indeed provides a ridiculous, but to Angels a most beautiful spectacle. A good play, I say, by which we become a reproach to the wealthy and a contempt to the proud. For truly what else do we seem to the worldly than to play, when what they themselves desire in this world, we by the contrary flee; and what they flee, we desire." And with some things interjected: "This is not a childish play; it is not from the theater, which provokes lust with feminine and foul contortions, represents sordid acts. But it is a pleasant, honest, grave, worthy play, which could delight the sight of heavenly spectators. With this chaste and religious play he played, who said: We are made a spectacle to Angels and to men. With this play let us also meanwhile hear that we are played with, confounded, humbled, until He comes who puts down the mighty and exalts the humble, who may gladden us, glorify us, exalt us forever." 23. Therefore to Michol the daughter of Saul was not born a son until the day of her death. Michol, says St. Ambrose, lib. IV, epist. 30 to Sabinus; "condemned to sterility did not bring forth royal offspring lest she create proud ones like herself, being proud." Interpreters commonly teach that Michol bore no children neither from David, nor from Phalti, nor from any other man. It appears that Michol was by nature sterile; for for eleven years married to David up to this point she gave him no children, which defect of sterility God confirmed to her here as a punishment for her mockery of David. Pineda adds, lib. VII De Rebus Salomonis, cap. IV, that David thereafter abstained from her use and marital intercourse; but this is uncertain. You will say: In cap. XXI, vers. 8, five sons of Michol are numbered. The Rabbis trifle, saying that Michol was sterile only at that time when she mocked David. More truly the ancient Hebrews according to St. Jerome and Abulensis respond that those sons were from her own sister Merob, but adopted by her; Josephus however wishes them to have been taken from another man, not from David. For if, say Theodoret and Procopius, sons had been born to her from David, they would more easily have been enrolled as kings afterward, because they would have had both a king as father and the daughter of a king as mother. But the former Hebrew response is truer, as will be evident in cap. XXI, vers. 8. Symbolically, Michal represents the Pagans, Jews, Heretics and other impious persons who mock and calumniate the faith of the Church, her ceremonies, and the deeds of pious men. Thus Eucherius, Angelomus and St. Ambrose, book I of the Apology of David, chapter VI. Whence Michal in Hebrew means the same as all water, says Eucherius; but water is a symbol of persecution and persecutors, who, like water, flow into carnal vices, and therefore persecute the true, pious and spiritual as if they were opposed to them diametrically. Finally, the sentiment of Michal was the sentiment of the Gentiles, who considered it unworthy of the majesty of kings equally as of gods to sing, to play the psaltery, to lead choirs. That saying is well-known: "Jupiter does not sing, nor does he play the cithara." King Philip rebuked his son Alexander the Great because he had sung. Nero also was ill-spoken of on account of singing, as Suetonius testifies. And contrary to this was the zeal and practice of the faithful even among the great in divine matters. To pass over others, a hundred years ago Thomas More, Chancellor of England and martyr, imitated David. Hear what Thomas Stapleton writes of him in his Life, chapter VI, page 87: "But even in his own church, when the priests were singing, he would sing along in his surplice. When he did this also as Chancellor of the realm, being admonished by the Duke of Norfolk, who had once come upon him thus singing in the choir in his surplice, that this manner of his acting would undoubtedly displease the king, as being too humble and less fitting to the dignity which he held, he replied: It cannot displease my lord the king, because I am rendering obedience to the king's Lord. Moreover, when the priest was sacrificing (supplying the place of a layman) he would minister at the altar; and sometimes in public supplications according to custom, but of his own parish, he would carry the cross before the priest, refusing nothing, declining nothing, blushing at nothing of the office of a common clerk or sexton, nay rather rejoicing greatly; and as it were dancing with David before the ark of the Lord and saying: I will be vile yet more than thus, and I will be base in my own eyes. Thus far Stapleton."
Machine translation from the Latin, not reviewed.
6:2
Cherubim (Hebrew Plural Hērubhîm)
… From there, from the place "between the c.," God gave his oracles (Ex. 25:18-22; 37:7-9; Num. 7:89) and was therefore called "He who sits above the c." (I Sam. 4:4; II Sam. 6:2; Isa. 37:16; Ps. 80:2; 99:1). When he manifests himself in the storm "he rides upon the c." (Ps. 18:11). They were introduced into Solomon's temple: two, standing at the two …
6:3
Cariathiarim (Hebrew Qirjāth Jā 'Ārīm)
(II Sam. 6, 3; I Chron. 13, 5 etc.). …
OZA (Heb. 'Uzzā'). - Son of Abinadab, who fell struck dead for having dared to touch the Ark of the Covenant while he was transporting it from Kiriath-jearim to Jerusalem (II Sam. 6:3-8; I Chron. 13:7-11).
6:6
Obededom ("Servant of [the God] Edom")
… And then David, taking heart again, brought the ark into his own palace (ibid. 6:6-15; I Chron. 13:12-14).
… The episode of Uzzah is well known from the Bible (2 Sam. 6:6-8), who fell lifeless for having steadied with his hand the holy Ark as it tottered because of a false step by the oxen that were drawing it. It is likewise well known from catechetical …
6:10
… Having first extended to the whole hill of Ophel, which became sacred through the installation of the Ark of the Covenant (II Sam. 6:10-12), it then migrated, as the city expanded, to designate its most defended point and the center of religious and civil life. …
6:14
… and as a sign of honor to God (Ps. 67, 26; 149, 3). In the episode of the golden calf, the Hebrews sin by dancing around it, and thus Moses finds them (Ex. 32, 19). The best-known passage of the Old Testament on dance is that of David and the Holy Ark (II Sam. 6, 14). On the whole, dance appears rather a spontaneous phenomenon than a fixed element of ritual.
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.