King David growing old, Abisag a Sunamitess is brought to him. Adonias pretending to reign, Nathan and Bethsabee obtain that Solomon should be declared and anointed king.
King Dauid waxing old, Abisag a Sunamite is brought to him. 5. Adonias pretending to reigne, 11. Nathan and Bethsabee obtaine, 28. that Salomon is declared and annointed King. 41. VVherupon Adonias (his folowers parting to their houses) 50. fleeth to the altar in the tabernacle, but vpon promise of safetie doth homage to Salomon.
1Now king David was old, and advanced in years: and when he was covered with clothes he was not warm.Il re David era vecchio, e di età avanzata: e per quanto si coprisse, non potea riscaldarsi.AND king Dauid was old, and had manie daies of age: and when he was couered with clothes, he was not warmed.Et rex David senuerat, habebatque ætatis plurimos dies: cumque operiretur vestibus, non calefiebat. 2His servants therefore, said to him: Let us seek for our lord the king, a young virgin, and let her stand before the king, and cherish him, and sleep in his bosom and warm our lord the king.Gli dissero pertanto i suoi servi: Si cerchi pel re signor nostro una vergine giovinetta, la quale si stia col re, e lo riscaldi, e dorma con lui, e renda il calore al re signor nostro.His seruantes therfore sayd to him: Let vs seeke for our lord the king a yong woman a virgin, and let her stand before the king, and cherishe him, and sleepe in his bosome, and warme our lord the king.Dixerunt ergo ei servi sui: Quæramus domino nostro regi adolescentulam virginem, et stet coram rege, et foveat eum, dormiatque in sinu suo, et calefaciat dominum nostrum regem. 3So they sought a beautiful young woman, in all the coasts of Israel and they found Abisag, a Sunamitess, and brought her to the king.Cercarono adunque in tutto il paese d'Israele una fanciulla avvenente, e trovarono Abisag di Sunam, e la menarono al re.They sought therfore a beautiful yong woman in al the costes of Israel, and they found Abisag a Sunamite, and brought her to the king.Quæsierunt igitur adolescentulam speciosam in omnibus finibus Israël, et invenerunt Abisag Sunamitidem, et adduxerunt eam ad regem. 4And the damsel was exceedingly beautiful, and she slept with the king, and served him, but the king did not know her.E la fanciulla era bella oltre modo, e dormiva col re, e lo serviva; ma il re nolla conobbe.And the damsel was exceding beautiful, and she slept with the king, and serued him, but the king did not know her.Erat autem puella pulchra nimis, dormiebatque cum rege, et ministrabat ei: rex vero non cognovit eam. 5And Adonias, the son of Haggith, exalted himself, saying: I will be king. And he made himself chariots and horsemen, and fifty men to run before him.Ma Adonia figliuolo di Haggith era montato in superbia, e diceva: Io sarò re. E avea de' cocchi, e de' soldati a cavallo, e cinquanta uomini per sua scorta.And Adonias the sonne of Haggith was eleuated, saying: I wil reigne. And he made him self chariotes and horsemen, and fiftie men, that should runne before him.Adonias autem filius Haggith elevabatur, dicens: Ego regnabo. Fecitque sibi currus et equites, et quinquaginta viros qui currerent ante eum.
6Neither did his father rebuke him at any time, saying: Why hast thou done this? And he also was very beautiful, the next in birth after Absalom.E il padre suo noi riprese giammai, nè disse: Perchè fai tu questo? Or Adonia era anch'egli bello assai, e fratello secondogenito di Assalonne.Neither did his father controwle him at any time, saying: Why didst thou this? And he also was very beautiful, the second borne after Absalom.Nec corripuit eum pater suus aliquando, dicens: Quare hoc fecisti ? Erat autem et ipse pulcher valde, secundus natu post Absalom. 7And he conferred with Joab, the son of Sarvia, and with Abiathar, the priest, who furthered Adonias’s side.Ed egli se la intendeva con Gioab figliuolo di Sarvia, e con Abiathar sommo Sacerdote, i quali favorivano il suo partito.And he had talke with Ioab the sonne of Saruia, & with Abiathar the priest, who furthered Adonias side.Et sermo ei cum Joab filio Sarviæ, et cum Abiathar sacerdote, qui adjuvabant partes Adoniæ. 8But Sadoc, the priest, and Banaias, the son of Joiada, and Nathan, the prophet, and Semei, and Rei, and the strength of David’s army, was not with Adonias.Ma il sommo Sacerdote Sadoc, e Banaia figliuolo di Joiada, e Nathan profeta, e Semei, e Rei, e il nerbo elle milizie di Davidde non erano per Adonia.But Sadoc the priest, and Banaias the sonne of Ioiada, and Nathan the prophet, and Semei, and Rei, and the strength of Dauids armie was not with Adonias.Sadoc vero sacerdos, et Banaias filius Jojadæ, et Nathan propheta, et Semei et Rei, et robur exercitus David, non erat cum Adonia. 9And Adonias having slain rams and calves, and all fat cattle, by the stone of Zoheleth, which was near the fountain Rogel, invited all his brethren, the king’s sons, and all the men of Juda, the king’s servants:Adonia adunque avendo immolati degli arieti, e de' vitelli, e grosse vittime d'ogni sorta vicino al masso di Zoheleth, che era dappresso alla fontana di Rogel, invitò tutti i suoi fratelli figliuoli del re, e tutti gli uomini di Giuda servi del re.Adonias therfore hauing immolated rammes and calues, and al satte beastes beside the Stone zoheleth, which was nigh to the Fountaine Rogel, called al his brethren the sonnes of the king, and al the men of Iuda the seruantes of the king:Immolatis ergo Adonias arietibus et vitulis, et universis pinguibus, juxta lapidem Zoheleth, qui erat vicinus fonti Rogel, vocavit universos fratres suos filios regis, et omnes viros Juda servos regis. 10But Nathan, the prophet, and Banaias, and all the valiant men, and Solomon, his brother, he invited not.Ma non invitò Nathan profeta, nè Banaia, nè i più valorosi soldati, nè Salomone suo fratello.But Nathan the prophet, and Banaias, and al the strong ones, and Salomon his brother he called not.Nathan autem prophetam, et Banaiam, et robustos quosque, et Salomonem fratrem suum non vocavit.
11And Nathan said to Bethsabee, the mother of Solomon: Hast thou not heard that Adonias, the son of Haggith, reigneth, and our lord David knoweth it not?Or il profeta Nathan disse a Bethsabea madre di Salomone: Non hai tu sentito dire, che regna già Adonia figliuolo di Haggith, e il signor nostro Davidde lo ignora?Nathan therfore sayd to Bethsabee the mother of Salomon: Hast thou not heard that Adonias the sonne of Haggith hath reigned, and our lord Dauid is ignorant therof?Dixit itaque Nathan ad Bethsabee matrem Salomonis: Num audisti quod regnaverit Adonias filius Haggith, et dominus noster David hoc ignorat ? 12Now then, come, take my counsel, and save thy life, and the life of thy son Solomon.Ora adunque vieni, lasciati consigliare da me, e salva la vita tua, e quella di Salomone tuo figliuolo.Now therfore come, take counsel of me, and saue thy life, and thy sonne Salomons.Nunc ergo veni, accipe consilium a me, et salva animam tuam, filiique tui Salomonis. 13Go, and get thee in to king David, and say to him: Didst not thou, my lord, O king, swear to me, thy handmaid, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne? why then doth Adonias reign?Va, e presentati al re Davidde, e digli: Non è egli vero, o re signor mio, che tu facesti giuramento alla tua serva, e dicesti: Salomone tuo figliuolo regnerà dopo di me, ed egli sederà sul mio trono? perchè adunque regna Adonia?Goe, and enter in to king Dauid, and say to him: Didst not thou my lord king sweare to me thy handmayd, saying: Salomon thy sonne shal reigne after me, and he shal sitte in my throne? Why then reigneth Adonias?Vade, et ingredere ad regem David, et dic ei: Nonne tu, domine mi rex, jurasti mihi ancillæ tuæ, dicens: Salomon filius tuus regnabit post me, et ipse sedebit in solio meo ? quare ergo regnat Adonias ? 14And while thou art yet speaking there with the king, I will come in after thee, and will fill up thy words.E tu non avrai finito di dir queste cose al re, quand'io sopraggiungerò, e confermerò il tuo dire.And whiles thou art yet speaking there with the king, I wil come after thee, and make vp thy wordes.Et adhuc ibi te loquente cum rege, ego veniam post te, et complebo sermones tuos. 15So Bethsabee went in to the king into the chamber. Now the king was very old, and Abisag, the Sunamitess, ministered to him.Entrò adunque Bethsabea nella camera del re: or il re era vecchio assai e Abisag Sunamite lo serviva.Bethsabee therfore went in to the king in the chamber: and the king was exceding old, and Abisag the Sunamite ministred to him.Ingressa est itaque Bethsabee ad regem in cubiculum: rex autem senuerat nimis, et Abisag Sunamitis ministrabat ei.
16Bethsabee bowed herself, and worshipped the king. And the king said to her: What is thy will?Bethsabea s'inchinò, e adorò il re. E il re le disse: Che domandi tu?Bethsabee bowed her self, and adored the king. To whom the king sayd: What is thy wil? quoth he.Inclinavit se Bethsabee, et adoravit regem. Ad quam rex: Quid tibi, inquit, vis ? 17She answered, and said: My lord, thou didst swear to thy handmaid, by the Lord thy God, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne.Ed ella rispose, e disse: Signor mio, tu giurasti alla tua serva pel Signor Dio tuo, che Salomone mio figliuolo regnerebbe dopo di te, e sederebbe nel tuo trono.Who answering sayd: My lord, thou didst sweare to thy handmayd by our Lord thy God, that Salomon thy sonne shal reigne after me, and he shal sitte in my throne.Quæ respondens, ait: Domine mi, tu jurasti per Dominum Deum tuum ancillæ tuæ: Salomon filius tuus regnabit post me, et ipse sedebit in solio meo. 18And behold, now Adonias reigneth, and thou, my lord the king, knowest nothing of it.Ed ecco, che a quest'ora regna Adonia, senza che lo sappi tu, o re signor mio.And behold now Adonias reigneth, thou my lord the king not knowing therof.Et ecce nunc Adonias regnat, te, domine mi rex, ignorante. 19He hath killed oxen, and all fat cattle, and many rams, and invited all the king’s sons, and Abiathar, the priest, and Joab, the general of the army: but Solomon, thy servant, he invited not.Egli ha immolati de' bovi; e delle grasse vittime, e degli arieti in gran numero, e ha invitati tutti i figliuoli del re, e anche Abiathar sommo Sacerdote, e Gioab capo dell'esercito: ma non ha invitato Salomone tuo servo.He hath killed oxen, & al fatte thinges, and manie rammes, and called al the kinges sonnes, Abiathar also the priest, and Ioab the General of the warfarre: but Salomon thy seruant he called not.Mactavit boves, et pinguia quæque, et arietes plurimos, et vocavit omnes filios regis, Abiathar quoque sacerdotem, et Joab principem militiæ: Salomonem autem servum tuum non vocavit. 20And now, my lord, O king, the eyes of all Israel are upon thee, that thou shouldst tell them, who shall sit on thy throne, my lord the king, after thee.Frattanto, o re signor mio, gli occhi di tutto Israele son rivolti verso di te, affinchè tu dichiari chi debba seder sul tuo trono dopo di te, o re signor mio.Notwithstanding my lord king, the eyes of al Israel looke vpon thee, that thou wouldest shew them, who shal sitte in thy throne my lord king after thee.Verumtamen, domine mi rex, in te oculi respiciunt totius Israël, ut indices eis quis sedere debeat in solio tuo, domine mi rex, post te.
21Otherwise it shall come to pass, when my lord the king sleepeth with his fathers, that I, and my son, Solomon, shall be accounted offenders.E avverrà, che quando il re signor mio si sarà addormentato co' padri suoi, saremo io, e il mio figliuolo Salomone, quai peccatori.And it shal be when my lord king sleepeth with his fathers, I and my sonne Salomon shal be sinners.Eritque, cum dormierit dominus meus rex cum patribus suis, erimus ego et filius meus Salomon peccatores. 22As she was yet speaking with the king, Nathan, the prophet, came.E mentre ella parlava tutt'ora al re, giunse Nathan profeta.As she was yet speaking with the king, Nathan the prophet came.Adhuc illa loquente cum rege, Nathan propheta venit. 23And they told the king, saying: Nathan, the prophet, is here. And when he was come in before the king, and had worshipped, bowing down to the ground,E fu detto al re: E qui il profeta Nathan. E quand'egli fu entrato al cospetto del re, e lo ebbe adorato chinandosi fino a terra,And they told the king, saying: Nathan the prophete is here. And when he was gone in to the king, and had adored bowing to the earth,Et nuntiaverunt regi, dicentes: Adest Nathan propheta. Cumque introisset in conspectu regis, et adorasset eum pronus in terram, 24Nathan said: My lord, O king, hast thou said: Let Adonias reign after me, and let him sit upon my throne?Disse Nathan: Signor mio re, hai tu forse detto: Regni Adonia dopo di me, ed egli segga sopra il mio trono?Nathan sayd: My lord king, didst thou say: Let Adonias reigne after me, and let him sitte vpon my throne?dixit Nathan: Domine mi rex, tu dixisti: Adonias regnet post me, et ipse sedeat super thronum meum ? 25Because he is gone down to day, and hath killed oxen, and fatlings, and many rams, and invited all the king’s sons, and the captains of the army, and Abiathar the priest: and they are eating and drinking before him, and saying: God save king Adonias:Perocché egli è andato oggi ad immolare de' bovi, e delle grasse vittime, e degli arieti in gran numero, e ha invitati tutti i figliuoli del re, e i capi dell'esercito, e Abiathar sommo Sacerdote: e questi mangiando, e bevendo con lui, hanno detto: Viva il re Adonia:Because he is gone downe to day, and hath immolated oxen, and fattelinges, and manie rammes, and called al the kinges sonnes, and the captaynes of the armie, Abiathar also the priest: and they eating and drinking before him, and saying: God saue the king Adonias:Quia descendit hodie, et immolavit boves, et pinguia, et arietes plurimos, et vocavit universos filios regis et principes exercitus, Abiathar quoque sacerdotem, illisque vescentibus et bibentibus coram eo, et dicentibus: Vivat rex Adonias:
26But me, thy servant, and Sadoc, the priest, and Banaias, the son of Joiada, and Solomon, thy servant, he hath not invited.Egli non ha invitato me tuo servo, nè il sommo Sacerdote Sadoc, nè Banaia figliuolo di Joiada, nè Salomone tuo servo.me thy seruant, and Sadoc the priest, and Banaias the sonne of Ioiada, and Salomon thy seruant he called not.me servum tuum, et Sadoc sacerdotem, et Banaiam filium Jojadæ, et Salomonem famulum tuum non vocavit. 27Is this word come out from my lord the king, and hast thou not told me, thy servant, who should sit on the throne of my lord the king after him?E egli stato dato dal re mio signore un simil comando, e non hai tu dichiarato a me tuo servo chi fosse quegli, che dovea sedere sul trono del re mio signore dopo di lui?Is this word proceded from my lord the king, and hast thou not told me thy seruant who should sitte vpon the throne of my lord the king after him?Numquid a domino meo rege exivit hoc verbum, et mihi non indicasti servo tuo quis sessurus esset super thronum domini mei regis post eum ? 28And king David answered, and said: Call to me Bethsabee. And when she was come in to the king, and stood before him,Ma il re Davidde rispose, e disse: Chiamatemi Bethsabea. Ed essendo ella venuta dinanzi al re, e stando in sua presenza,And king Dauid answered, saying: Cal vnto me Bethsabee. Who when she was entered in to the king, and stood before him,Et respondit rex David, dicens: Vocate ad me Bethsabee. Quæ cum fuisset ingressa coram rege, et stetisset ante eum, 29The king swore, and said: As the Lord liveth, who hath delivered my soul out of all distress,Il re giurò, e disse: Viva il Signore, il quale liberò l'anima mia da ogni travaglio,the king sware, and sayd: Our Lord liueth, which hath deliuered my soule from al distresse,juravit rex, et ait: Vivit Dominus, qui eruit animam meam de omni angustia, 30Even as I swore to thee, by the Lord, the God of Israel, saying: Solomon thy son, shall reign after me, and he shall sit upon my throne in my stead, so will I do this day.Come io giurai a te pel Signore Dio d'Israele, e dissi: Salomone tuo figlio regnerà dopo di me, e sederà sul mio trono in mia vece; così oggi io farò.that as I sware to thee by our Lord the God of Israel, saying: Salomon thy sonne shal reigne after me, and he shal sitte vpon my throne for me, so wil I doe this day.quia sicut juravi tibi per Dominum Deum Israël, dicens: Salomon filius tuus regnabit post me, et ipse sedebit super solium meum pro me: sic faciam hodie. 31And Bethsabee, bowing with her face to the earth, worshipped the king, saying: May my lord David live for ever.E Bethsabea, chinata la faccia sino a terra, adorò il re, e disse: Viva il signor mio Davidde in eterno.And Bethsabee bowing her contenance vnto the earth adored the king, saying: God saue my lord for euer.Summissoque Bethsabee in terram vultu, adoravit regem, dicens: Vivat dominus meus David in æternum.
32King David also said: Call me Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada. And when they were come in before the king,Disse poi il re Davidde: Chiamatemi Sadoc sommo Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada. Ed essendo questi venuti al cospetto del re,King Dauid also said: Cal me Sadoc the priest, and Nathan the prophet, & Banaias the sonne of Ioiada. Who when they were entred in before the king,Dixit quoque rex David: Vocate mihi Sadoc sacerdotem, et Nathan prophetam, et Banaiam filium Jojadæ. Qui cum ingressi fuissent coram rege, 33He said to them: Take with you the servants of your lord, and set my son Solomon upon my mule: and bring him to Gihon:Disse loro: Prendete con voi i servi miei, e mettete Salomone mio figliuolo a cavallo sopra la mia mula, e conducetelo a Gihon.he said to them: Take with you the seruantes of your lord, and sette Salomon my sonne vpon my mule: and bring him into Gihon.dixit ad eos: Tollite vobiscum servos domini vestri, et imponite Salomonem filium meum super mulam meam, et ducite eum in Gihon. 34And let Sadoc, the priest, and Nathan, the prophet, anoint him there king over Israel: and you shall sound the trumpet, and shall say: God save king Solomon.E ivi lo ungano Sadoc sommo Sacerdote, e Nathan profeta in re d'Israele: e sonerete la tromba, e direte: Viva il re Salomone:And let Sadoc the priest anoint him there, and Nathan the prophet to be king ouer Israel: and you shal sound the trumpet, and shal say: God saue king Salomon.Et ungat eum ibi Sadoc sacerdos et Nathan propheta in regem super Israël: et canetis buccina, atque dicetis: Vivat rex Salomon. 35And you shall come up after him, and he shall come, and shall sit upon my throne, and he shall reign in my stead: and I will appoint him to be ruler over Israel, and over Juda.E tornerete dietro a lui, ed egli verrà a porsi a sedere sul mio trono, e regnerà in mia vece: e io gli comanderò di reggere Israele, e Giuda.And you shal goe vp after him, and he shal come, and shal sitte vpon my throne, and he shal reigne for me: and I wil ordaine him that he be prince ouer Israel, and ouer Iuda.Et ascendetis post eum, et veniet, et sedebit super solium meum, et ipse regnabit pro me: illique præcipiam ut sit dux super Israël et super Judam. 36And Banaias, the son of Joiada, answered the king, saying: Amen: so say the Lord, the God of my lord the king.E Banaia figliuolo di Joiada rispose al re, e disse: Così sia: sia questa parola del Signore Dio del re mio padrone.And Banaias the sonne of Ioiada answered the king, saying: Amen: so speake our Lord the God of my lord the king.Et respondit Banaias filius Jojadæ regi, dicens: Amen: sic loquatur Dominus Deus domini mei regis.
37As the Lord hath been with my lord the king, so be he with Solomon, and make his throne higher than the throne of my lord king David.Come il Signore fa col re mio padrone, così sia egli con Salomone, e innalzi il suo trono anche al di sopra del trono del re mio signore Davidde.As our Lord hath beene with my lord the king, so be he with Salomon, and make his throne higher then the throne of my lord king Dauid.Quomodo fuit Dominus cum domino meo rege, sic sit cum Salomone, et sublimius faciat solium ejus a solio domini mei regis David. 38So Sadoc, the priest, and Nathan, the prophet, went down, and Banaias, the son of Joiada, and the Cerethi, and Phelethi: and they set Solomon upon the mule of king David, and brought him to Gihon.Andarono adunque Sadoc Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada, e i Cerethei, e i Phelethei, e misero Salomone sulla mula del re Davidde, e lo menarono a Gihon.Sadoc therfore the priest, and Nathan the prophet went downe, and Banaias the sonne of Ioiada, and Cherethi, and Phelethi: and they set Salomon vpon the mule of king Dauid, and brought him into Gihon.Descendit ergo Sadoc sacerdos, et Nathan propheta, et Banaias filius Jojadæ, et Cerethi, et Phelethi: et imposuerunt Salomonem super mulam regis David, et adduxerunt eum in Gihon. 39And Sadoc, the priest, took a horn of oil out of the tabernacle, and anointed Solomon: and they sounded the trumpet, and all the people said: God save king Solomon.E il Sacerdote Sadoc prese il corno dell'olio dal tabernacolo, e unse Salomone; e sonaron la tromba, e tutto il popolo disse: Viva il re Salomone.And Sadoc the priest tooke a horne of oile out of the tabernacle, and annointed Salomon: and they sounded the trumpet, and al the people said: God saue king Salomon.Sumpsitque Sadoc sacerdos cornu olei de tabernaculo, et unxit Salomonem: et cecinerunt buccina, et dixit omnis populus: Vivat rex Salomon. 40And all the multitude went up after him, and the people played with pipes, and rejoiced with a great joy, and the earth rang with the noise of their cry.E tutta la moltitudine andogli dietro, e una gran turba sonava de' flauti, e facevano festa grande, e la terra rimbombava dalle loro acclamazioni.And al the multitude went vp after him, and the people singing on shaulmes, and reioysing with great gladnes, and the earth sounded of their crie.Et ascendit universa multitudo post eum, et populus canentium tibiis, et lætantium gaudio magno: et insonuit terra a clamore eorum. 41And Adonias, and all that were invited by him, heard it, and now the feast was at an end. Joab also, hearing the sound of the trumpet, said: What meaneth this noise of the city in an uproar?E ne punse il rumore ad Adonia, e a tutti i suoi convitati, e già era finito il banchetto; e Gioab avendo sentito il suon della tromba, disse: Che vuol dire lo strepito della città, che è in tumulto?And Adonias heard, and al that were inuited of him, and the feast was ended: yea and Ioab hearing the voice of the trumpet, said: What meaneth the crie of the citie making a tumult?Audivit autem Adonias, et omnes qui invitati fuerant ab eo: jamque convivium finitum erat: sed et Joab, audita voce tubæ, ait: Quid sibi vult clamor civitatis tumultuantis ?
42While he yet spoke, Jonathan, the son of Abiathar, the priest, came: and Adonias said to him: Come in, because thou art a valiant man, and bringest good news.Mentre egli così diceva arrivò Gionata figliuolo di Abiathar Sacerdote, e dissegli Adonia: Vieni, perocché tu se' uomo di valore, e che porta buone novelle.As he yet spake, came Ionathas the sonne of Abiathar the priest: to whom Adonias said: Come in, because thou art a stout man, and bringest good newes,Adhuc illo loquente, Jonathas filius Abiathar sacerdotis venit: cui dixit Adonias: Ingredere, quia vir fortis es, et bona nuntians. 43And Jonathan answered Adonias: Not so: for our lord, king David, hath appointed Solomon king;No (rispose Gionata ad Adonia) perocchè il re David nostro signore ha dichiarato re Salomone:And Ionathas answered Adonias: Not so: for our lord king Dauid hath appointed Salomon king.Responditque Jonathas Adoniæ: Nequaquam: dominus enim noster rex David regem constituit Salomonem: 44And hath sent with him Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada, and the Cerethi, and the Phelethi, and they have set him upon the king’s mule:E ha mandati con lui Sadoc Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada, e i Cerethei, e i Phelethei, e lo hanno messo sopra la mula del re.and hath sent with him Sadoc the priest, and Nathan the prophete, and Banaias the sonne of Ioiada, and Cerethi, and Phelethi, and they haue set him vpon the kinges mule.misitque cum eo Sadoc sacerdotem, et Nathan prophetam, et Banaiam filium Jojadæ, et Cerethi, et Phelethi, et imposuerunt eum super mulam regis. 45And Sadoc, the priest, and Nathan, the prophet, have anointed him king, in Gihon: and they are gone up from thence rejoicing, so that the city rang again: this is the noise that you have heard.E Sadoc Sacerdote, e Nathan profeta lo hanno unto in re a Gihon: e son partiti di là con allegria, onde la città romoreggia: questo è lo strepito udito da voi.And Sadoc the priest, and Nathan the prophete haue annointed him king in Gihon: & they are gone vp thence reioysing, and the citie sounded: this is the voice that you heard.Unxeruntque eum Sadoc sacerdos et Nathan propheta regem in Gihon: et ascenderunt inde lætantes, et insonuit civitas: hæc est vox quam audistis. 46Moreover, Solomon sitteth upon the throne of the kingdom.Anzi Salomone già sede sul trono del regno.Yea and Salomon sitteth vpon the throne of the kingdom.Sed et Salomon sedet super solium regni.
47And the king’s servants going in, have blessed our lord king David, saying: May God make the name of Solomon greater than thy name, and make his throne greater than thy throne. And the king adored in his bed:E i servi del re sono andati a rallegrarsi col re signor nostro David, dicendo: Ingrandisca Dio il nome di Salomone sopra lo stesso tuo nome, e innalzi il suo trono sopra lo stesso tuo trono. E il re ha adorato Dio nel suo letto:And the kinges seruantes entring in, haue blessed our lord king Dauid, saying: God amplify the name of Salomon aboue thy name, and magnifie his throne aboue thy throne. And the king adored in his bed:Et ingressi servi regis benedixerunt domino nostro regi David, dicentes: Amplificet Deus nomen Salomonis super nomen tuum, et magnificet thronus ejus super thronum tuum. Et adoravit rex in lectulo suo: 48And he said: Blessed be the Lord, the God of Israel, who hath given this day one to sit on my throne, my eyes seeing it.E ha detto: Benedetto il Signore Dio d'Israele, il quale mi fa oggi vedere cogli occhi miei lui, che siede sopra il mio trono.and he hath thus spoken: Blessed be our Lord the God of Israel, who hath geuen this day one sitting in my throne, mine eies seing itet locutus est: Benedictus Dominus Deus Israël, qui dedit hodie sedentem in solio meo, videntibus oculis meis. 49Then all the guests of Adonias were afraid, and they all arose, and every man went his way.Quegli allora rimasero sbigottiti, e si alzarono tutti i convitati di Adonia, e se n'andarono ciascuno pe' fatti loro.They therfore were terrified, and they al arose, that had beene inuited of Adonias, and euery man went his way.Territi sunt ergo, et surrexerunt omnes qui invitati fuerant ab Adonia, et ivit unusquisque in viam suam. 50And Adonias fearing Solomon, arose and went, and took hold of the horn of the altar.Ma Adonia avendo paura di Salomone si partì, e andò a mettersi da un lato dell'altare.And Adonias fearing Salomon arose, and went, and held the horne of the altar.Adonias autem timens Salomonem, surrexit, et abiit, tenuitque cornu altaris. 51And they told Solomon, saying: Behold Adonias fearing king Solomon, hath taken hold of the horn of the altar, saying: Let king Solomon swear to me this day, that he will not kill his servant with the sword.E fa riferito a Salomone, e fugli detto: Sappi, che Adonia avendo paura del re Salomone si è attaccato al corno dell'altare, e dice: Salomone mi faccia oggi giuramento, che non farà morir di spada il suo servo.And they told Salomon saying: Behold Adonias fearing king Salomon, hath taken hold of the horne of the altar, saying: Let king Salomon sweare to me this day, that he wil not kil his seruant with the sword.Et nuntiaverunt Salomoni, dicentes: Ecce Adonias timens regem Salomonem, tenuit cornu altaris, dicens: Juret mihi rex Salomon hodie, quod non interficiat servum suum gladio.
52And Solomon said: If he be a good man, there shall not so much as one hair of his head fall to the ground: but if evil be found in him, he shall die.E Salomone disse: Se egli sarà uomo dabbene, non caderà in terra neppur uno de' suoi capelli: ma se cadrò in qualche fallo, ei morrà.And Salomon sayd: If he be a good man, there shal not so much as one heare of his fal vpon the ground but if euil shal be found in him, he shal die.Dixitque Salomon: Si fuerit vir bonus, non cadet ne unus quidem capillus ejus in terram: sin autem malum inventum fuerit in eo, morietur. 53Then king Solomon sent, and brought him out from the altar: and going in, he worshipped king Solomon: and Solomon said to him: Go to thy house.Salomone adunque mandò gente, che lo condusser via dall'altare; ed egli presentatosi al re Salomone, lo adorò: e Salomone gli disse: Va a casa tua.King Salomon therfore sent, and brought him out from the altar: and going in he adored king Salomon: and Salomon sayd to him: Goe to thy house.Misit ergo rex Salomon, et eduxit eum ab altari: et ingressus adoravit regem Salomonem: dixitque ei Salomon: Vade in domum tuam.
1:1
Year of the World 2989, Year before Christ 1015.
Years; sixty-nine, as he died when he was seventy years old. (Calmet) (2 Kings 5:4.)
Calmet
Warm. Though David was of a strong constitution, he had been so much exposed to fatigue, and so harassed with domestic broils, that his vigour was nearly decayed. (Calmet)
Abulensis
The Rabbins say, that the sight of the angel had greatly contributed to weaken him. Lyranus, and others, suppose that he was affected with the palsy. (Abulensis; Salien, the year of the world 3019.)
1:2
Josephus
Servants. Physicians. (Josephus, [Antiquities?] 7:14.)
Bartholin IX
People of the faculty still adopt the same sentiments; and when fire and clothes will not procure heat, they advise the application of living creatures. (Bartholin IX.; Galen VII.; Vales. Philos. C. 19.)
1:3
Haydock
This history leads us to explain the ambition and death of Adonias. (Haydock)
1:4
Menochius
Her. Which shews the virtue and temperance of David. (Menochius)
Calmet
She was his wife, at least of a secondary order. Adonias flattered himself, on account of Abisag's virginity, that the law did not hinder him from marrying her; (Leviticus 18:8.; Kimchi) or he was blinded by ambition. (Calmet)
Calmet
Heretics and persecutors thus attempt in vain, (Haydock) to defile the Church, the chaste spouse of Jesus, that they may usurp his throne. (Calmet)
1:5
Haydock
Him. He was not deterred by the fate of Absalom. (Haydock)
Calmet
He was now the eldest son, and gave himself out for the presumptive heir. (Calmet)
Haydock
David is blamed for some remissness, in not repressing him; (Salien) as his conduct tended to excite confusion, and to frustrate the appointment of God. But the king was convinced that nothing would be able to disturb that order; and he would take measures, in due time, to curb the ambition of his eldest son, from which, as yet, he apprehended no danger. (Haydock)
Menochius
Old age renders people slow. (Menochius)
1:7
Menochius
Side. For their own interest, and because they supposed that the throne belonged of course to him. (Menochius)
This was the natural privilege, when no other disposition was made by God, or by the kings who succeeded David. They did not esteem themselves bound to leave the crown to their eldest sons. Hitherto God had made choice himself, as he had required, Deuteronomy 17:15. In favour of David, he pleased to grant sovereignty to his descendants. But the king expected to declare which he preferred, in case he chose to deviate from the natural order, ver. 20.
1:8
Salien
Sadoc, the rival of Abiathar, and a descendant of Eleazar. David had permitted both to perform the functions of the high priesthood; (Calmet) or one had acted as the delegate of the other. (Salien)
Haydock
Banaias was distinguished for his valour, 2 Kings 23:20. He was in the flower of his age, and, perhaps, aspired at the authority of Joab, whose credit began to decline; as he was grown old, and was known to be rather disagreeable to David, and had been guilty of such horrid murders. Both the contending princes sought to ingratiate themselves with the army and with the priests, as their influence was of the utmost consequence. Solomon was more fortunate, in having also Nathan the prophet on his side; but the throne was secured to him much more on account of the divine decree, 2 Kings 7:12., and 12:25. (Haydock)
Calmet
Nathan is commonly considered as the tutor of the young prince, (Menochius) and was styled his "father." (Calmet)
Menochius
Semei, or Nabath, father of Jeroboam; and Rei, or Ira, who is styled the priest of David, 2 Kings 20:26. (St. Jerome, Tradit.) (Menochius)
Salien
To confound Semei with Nabath is wrong. (Salien)
Army; the king's guard consisting chiefly of the Cerethi, etc., (Calmet) who were under Banaias. The whole army, over which Joab was general, was not always in arms. Septuagint, "Semei and Resi, other copies read (Haydock) his friends," (with Syriac; Arabic) "and Daia, heroes of David." Hebrew may be, "neither the hearers nor the seers, nor the brave men of David were with Adonias." The populace, or the disciples, as well as the prophets, may be thus denoted.
1:9
Haydock
Slain. Either for sacrifice, or simply for a feast; (Calmet) though it is probable that victims of peace would be offered, as on similar occasions, on which the guests would afterwards feast, 1 Kings xi. (Haydock)
1:10
Haydock
Not. Out of contempt, (Calmet) and because he knew that they would oppose his measures. (Haydock)
1:11
Menochius
It not. So that we may safely endeavour to overturn his plans. (Menochius)
1:12
Calmet
Life. Both would have been in imminent danger, if the ambitious projects of Adonias succeeded, as he knew that the throne had been promised to Solomon by his father, and he would consider him as a dangerous rival. (Calmet)
Haydock
The Turkish emperors usually destroy or confine their brethren, when they commence their reign. (Haydock)
1:13
Calmet
Swear. This he did, either when he comforted her, after the death of her first-born; (2 Kings 12:24.) or rather, when Solomon had received so glorious a name, and was declared the heir by Nathan, 2 Kings 7:12., and 1 Paralipomenon 22:20., and 28:5. Adonias acknowledges that God had made choice of his brother, 3 Kings 2:15. (Calmet)
1:14
Haydock
Words, and confirm what thou hast said, (Menochius) reminding the king of God's express declaration. (Haydock)
1:16
1:18
Menochius
Of it. So that thy authority is also contemned. (Menochius)
1:20
Calmet
Thee. Adonias boasts that all Israel was on his side, 3 Kings 2:15. (Calmet)
Haydock
But, in reality, the people waited for the final decision of David. (Haydock)
1:21
Calmet
Offenders. I, as guilty of adultery; and my son, as a mamzer; (Deuteronomy 23:2.; Tirinus) or we shall be accounted pretenders, (Haydock) and condemned as guilty of high treason. (Calmet)
Estius
Our hopes and expectations will be frustrated. (Vatable) (Estius)
Worthington
We shall be despised or punished. (Worthington)
1:28
Calmet
Come in. Nathan went out, at the same time; (Menochius) so that each had a private audience. (Calmet)
1:33
Menochius
Lord, David. (Menochius)
Haydock
The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock)
Mule. None but the king was allowed to mount it.
Calmet
Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon 32:30. (Calmet)
Menochius
Adonias was at Rogel, on the east. (Menochius)
1:34
Haydock
Save, (Vivat.) "Live." May Solomon reign for many years. (Haydock)
1:35
Menochius
Stead. Not after me only. David voluntarily abdicates the throne, so that Solomon reigned in his life-time. (Menochius)
1:36
Calmet
King. May all have a prosperous issue, conformably to the wishes of your majesty and the decrees of God. (Calmet)
1:37
David. Parents wish their children to be still more happy than themselves, how jealous soever they may be of their own glory. (Calmet) Aspice completum votum; jam natus adaequat Te meritis, et, quod magis est optabile, vincit. (Claud. 4:Con. Honor.)
1:39
Calmet
Horn of oil. Such liquors were commonly kept in vessels of horn. (Calmet)
Haydock
Some say that oil, for the consecration of priests, was used on this occasion; and that the ceremony was performed only, when the throne was contested: as in the case of Joas, Joachaz, etc. (Haydock)
Menochius
Nathan assisted Sadoc, (ver. 34,) who was not yet the high priest. (Menochius)
1:40
Menochius
Rang. Hebrew, "was split." Chaldean, "shook." (Menochius)
1:41
Uproar. Nathan had conducted the affair with singular address. A little delay might have plunged the kingdom into all the horrors of a civil war.
1:43
Calmet
Not so. Hebrew, "Misfortune or mourning, or verily." A man of character did not willingly deliver a disagreeable message, 2 Kings 18:25. (Calmet)
Haydock
But Jonathan was concerned for his father. (Haydock)
1:47
Blessed. Congratulating him on the exaltation of Solomon.
1:49
Afraid. As they had offended both David and Solomon, and had rendered themselves suspected of high treason.
1:51
1:53
Menochius
House. He does not forbid him the court, but grants him pardon. (Menochius)
1:1
The first pa•• King Dauides admonitions to his sonne: and his death
1:7
For this conspiracie Abiathar was deposed. ch. • v. 27.
1:21
Basely estemed, or punished as offenders vpon suspition or ••lo•••.
1:47
King Dauid did not adore his sonne as a subject adoreth his prince. •a• adored God, geuing thankes for this benefite of a succeded. as it foloweth in the next verse.
1:1
St Jerome † AD 420 The Letters of St. Jerome 52.2
2. But that I may not seem to quote only profane literature, listen to the mystical teaching of the sacred writings. Once David had been a man of war, but at seventy age had chilled him so that nothing would make him warm. A girl is accordingly sought from the coasts of Israel—Abishag the Shunamite—to sleep with the king and warm his aged frame.
1:4
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.21
But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair
St Jerome † AD 420 The Letters of St. Jerome 52.3
3. Who, then, is this Shunamite, this wife and maid, so glowing as to warm the cold, yet so holy as not to arouse passion in him whom she warmed?
1:11
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
… If there then is rivalry of the Son towards the Father, then be such words uttered against Him; and if according to what is said to David concerning Adonijah and Absalom
1:19
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.3
… Thus Sara called Abraham lord, though not a servant but a wife; and while to Philemon the master the Apostle joined Onesimus the servant as a brother, Bathsheba, although mother, called her son servant, saying to his father, ‘Thy servant Solomon
1:26
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.3
… Thus Sara called Abraham lord, though not a servant but a wife; and while to Philemon the master the Apostle joined Onesimus the servant as a brother, Bathsheba, although mother, called her son servant, saying to his father, ‘Thy servant Solomon ;’—afterwards also Nathan the Prophet came in and repeated her words to David, ‘Solomon thy servant
1:38
St Ephrem the Syrian † AD 373 Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 7.13
13. In Siloam, the blessed stream—the priests anointed Solomon.—His youth was had in honour;—his old age was despised.—Through the pure waters ye have been clad—in the purity of Heaven.
St Jerome † AD 420 The Letters of St. Jerome 69.6
… As wood sweetens Marah so that seventy palm-trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles. It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation,
1:39
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”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.6
… For what time Moses imparted to his brother the command of God, and made him High-priest, after bathing in water, he anointed him; and Aaron was called Christ or Anointed, evidently from the typical Chrism. So also the High-priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon
1:1
1. AND KING DAVID WAS OLD. — He was 70 years of age, which was also at that time the common period and limit of human life, as he himself says in Psalm lxxxix, 10, saying: "The days of our years in them are seventy years;" which even now is the limit of man's life: wherefore from the age of David until now (which is a span of 2600 years) the age and life of men has scarcely diminished.
1:2
2. AND WHEN HE WAS COVERED WITH CLOTHES HE WAS NOT WARMED. — The Rabbis fable that this punishment was inflicted upon David by God; because he himself had secretly cut off the hem of the garment of Saul his king who was persecuting him, I Kings xxiv. Others assign the cause of the coldness to the fact that he was born last of elderly and cold parents. But Scripture here gives the cause as old age: "He had," it says, "many days of age," and he had spent those in continual hardships, wars, and labors, and had exhausted his strength. Abulensis adds that he was afflicted with disease.
1:3
3. THEY SOUGHT THEREFORE FOR A YOUNG MAIDEN. — Galen gives a natural medical cause for this history to David, and Francis Valesius, physician of Philip II, king of Spain. St. Jerome assigns a moral cause; St. Prosper a tropological one. Hear Valesius, Sacred Philosophy cap. xxix. "They persuaded," he says, "David to take a young maiden rather than wine or fur garments, because that human heat in substance is most similar to the natural heat of man, and does not exceed its degree. Whence Galen, lib. VII of Method, where he treats the weakness of a cold and dry belly, says: 'Of those things which are applied from without, let a girl of good habit be one lying with him, so that she always touches his belly;' which, as Valesius says, was done in that age of David, when he could not know a virgin: otherwise much more would the marital congress and copula have harmed, than the application of a young maiden would have benefited. Thus Rudolph of Hapsburg, the first Emperor of the Austrian family, used to," says Serarius from Cuspin, "chastely kiss the daughters of nobles and princes, even wives, in their presence, saying that, worn out by hectic fever and old age, he drew sweet-smelling spirits from their mouth. This therefore is the literal and common exposition of Abulensis, Dionysius, Lyran, Serarius, Salian, Sanchez, etc. St. Jerome gives a moral cause, epistle 2 to Nepotian: "Does it not seem to you," he says, "if you follow the letter, that it is either a mime or the sport of Atellane farces? A cold old man is wrapped in garments, and unless warmed by the embrace of a young maiden does not grow warm. Bethsabee still lived, Abigail remained, and his other wives and concubines, which Scripture mentions; all are as it were rejected as cold, and the aged man grows warm only in the embraces of one alone. Abraham was much older than David, and yet while Sara lived he did not seek another wife; Isaac had twice the years of David, and with Rebecca already old never grew cold." Where note that St. Jerome, equally as Angelomus and others, elevate here, and as it were overturn the literal sense, which ought altogether to be established as the foundation: wherefore by these words they only signify that the literal sense is less useful here and to be passed over incidentally, and that the moral sense, which is principal, is to be adhered to, which St. Jerome thus assigns in the same place: "What therefore is this Sunamite, wife and virgin, so fervent that she warmed the cold, so holy that she did not provoke the warm to lust? Let Solomon, wisest of his father's delights, expound, and let the peaceful one narrate the embraces of the warrior man. Possess wisdom, possess understanding. Forget not, and decline not from the words of my mouth, neither forsake her, and she shall take hold of thee; love her, and she shall keep thee. The beginning of wisdom, possess wisdom, and in all thy possession possess understanding; compass her about, and she shall exalt thee; honor her, and she shall embrace thee, that thou mayest give to thy head a crown of grace. A crown also of delights shall protect thee; all the virtues of the body moreover are changed in the aged, and with wisdom alone growing, the rest decrease." He proves the same from the etymology of the name Abisag and Sunamite, when after much he subjoins: "But also the mystery of the name Abisag itself indicates greater wisdom of the aged; for it is interpreted my father is superfluous, or the roaring of my father: the word of superfluous is ambiguous, but in the present place it sounds virtue, in that wisdom is more ample in the aged, and redundant and abundant. In another place however superfluous is put as if not necessary. Abisag moreover, that is roaring, is properly named; which as the waves of the sea resound, and, so to speak, a roaring coming from the deep is heard. From which it is shown that the most abundant, and beyond human voice, the thunder of divine discourse dwells in the aged. Furthermore Sunamite in our language is called scarlet, so as to signify that wisdom grows warm, and grows fervent with divine reading; which although it may indicate the Sacrament of the Lord's blood, yet also shows the fervor of wisdom:" whence wishing he concludes: "Let wisdom embrace me now; and let our Abisag, which never grows old, rest in my bosom. She is undefiled, and of perpetual virginity and which in the likeness of Mary, since she daily generates and always brings forth, is incorrupt. Hence I think the Apostle said: Fervent in spirit." Angelomus transcribed all these things word for word from St. Jerome, and he also adds: Hence the Lord says to Luke xii: "I have come to cast fire upon the earth, and what do I will but that it be kindled?" who, setting the hearts of the disciples on fire, compelled them to say: "Was not our heart burning within us, whilst he spoke in the way and opened to us the Scriptures?" We ought indeed to embrace and love this maiden, who signifies the wisdom of the aged more abundant; not puerile declamations, and the flowers of the wise men of dialecticians, and the allurements of words." Then he proves the same thing by examples of Philosophers: "For if Cato, he says, the most eloquent of the Roman race (as some of the learned have set forth), already eighty years old and aged, did not blush at Greek letters, nor despair of learning; and if certainly, as they say, Homer relates, that from the tongue of Nestor already old and almost decrepit sweeter than honey the speech flowed forth; and a certain wise man of Greece, when he perceived himself dying at the completion of one hundred and seven years, is said to have said, that he grieved that he was then departing from life, when he had begun to be wise: Plato also died writing at eighty years of age; Socrates completed seventy and nine years in the labour of teaching and writing: how much more, with the body's youth growing warm amid the battles of the body and amid the incentives of vices, ought we to learn wisdom; so that in old age also, with things growing cold, in the bosom of our mind it may rest, and cherish and sleep with us, nay rather minister to us the food of spiritual understanding! This woman can indeed also bear the figure of the contemplative life, which all the perfect embracing with incredible love, grow inflamed in the love of her." David therefore takes Abishag, who represents the wisdom proper to old age. For "Abishag," according to the interpreter D. Jerome cited just above, is the same as "abounding" and as "roaring." "In the aged, he says, the most abundant and beyond human voice the thunder of divine discourse dwells." St. Prosper gives the tropological reason, lib. II Prædistinat. cap. xxvii. "Abishag, he says, signifies the soul kindled by the heat of chastity of God's grace, which the cold powers in faith, as members of the great king, it kindles by its own affection." Angelomus and Rupertus give the symbolic meaning: David, they say, that is Christ, the old Synagogue of the Jews being dead and rejected, betrothed to himself the young maiden Abishag, that is the new Church of Christians: "And with such ardour of faith in the love of her he grew warm, that on account of the love of her he willingly committed himself to various dangers, and at last did not refuse to die for her name."
1:4
4. NOW THE DAMSEL WAS EXCEEDING FAIR. — Physicians report, says Dionysius, that virgin maidens are warmer than those corrupted who have borne children, and that beautiful ones also move appetite more, and by bringing about cheerfulness they stir up natural heat; even without carnal intercourse. See more on this matter in Abulensis, Questions IV and V. AND SHE SLEPT WITH THE KING, AND MINISTERED UNTO HIM. — You will ask whether Abisag was the wife of David, or a handmaid? Abulensis denies that she was the wife of David, cap. II, Question XXIII, and proves it first, because if she had been the wife of David, Adonias his son could not have, nor would have dared to ask her for himself as a wife: for this is forbidden in Leviticus xviii, 7, which nevertheless he himself did, cap. ii, 17. Secondly, because David was cold and impotent for conjugal intercourse; therefore unfit to contract marriage. But that Abisag was the wife of David is taught throughout by other Interpreters, such as St. Jerome, Procopius, Theodoret, Angelomus, Lyran, Dionysius, Serarius, Cajetan, Salianus and Pineda, lib. V On Solomon, cap. 1, num. 4. For Scripture insinuates this when it says: "And she slept with the king, etc., and he knew her not;" that is to say, He could have known her as a husband, but in fact he did not know her, being cold and unfit for generation. Add to this, that propriety required this, that he not sleep with a woman unless she were his wife; namely, that he might avoid the danger of temptation and adultery, if the temptation of intercourse in the presence of a virgin so fair had assailed him. To the first argument Abulensis responds that Cajetan understands that law of Leviticus, that a son not take the wife of his father, to be understood of her who was perfectly a wife, namely, she who consummated the marriage with him by intercourse: or certainly that Adonias was ignorant of this law, because he was a layman and a young courtier, and the king's son; who looked to the kingdom rather than to the law, and therefore sought Abisag as a wife, so that through her, as it were the wife and queen of his father, he might enter into the kingdom and succeed his father; which he could not have hoped for if Abisag had been merely a handmaid of David, not a wife. But on this matter I shall say more cap. ii, 17. To the second he responds that David was not by nature cold or impotent for intercourse, indeed he was able to use the conjugal act; for Scripture insinuates this when it says: "And he knew her not;" as if to say: He was able to know her, but in fact he did not know her, lest he take away her virginity, but rather preserved it. For many of cold complexion are capable of the conjugal act. Whence in the aged and sterile, there is no impotence impeding and invalidating marriage. For which note: In the aged, who are so cold and exhausted that they can be helped neither by nature nor by art to emit seed, there is no marriage if they contract one; but truly in the aged, who are able to emit seed, although not to generate, because their seed is unfit for generation, the marriage is valid, as Sylvester teaches under the word Matrimony, Scotus and Dominicus de Soto in IV tract. On Matrimony, Sanchez and others: but this defect and impotence of emitting seed is rare. Whence the Church ordinarily grants to the aged, even the decrepit, the faculty of contracting marriage. See our Thomas Sanchez tract. On Matrimony, lib. VII, disp. xcii, num. 19 and seq.; indeed Navarrus, Vega and others hold that the marriage contract always holds good in the aged, because they retain the intrinsic power of emitting seed, and it is accidental that this is hindered by age from passing into act. But it is more true, as Sanchez and others say, that for marriage there is required a true and proper power for conjugal intercourse, which is effected through emission of seed.
1:5
5. NOW ADONIAS THE SON OF HAGGITH EXALTED HIMSELF SAYING: I SHALL REIGN, — because he, although he was the fourth son of David, yet with three of David's first sons already dead, he was his firstborn; whence by the right of primogeniture the kingdom seemed to belong to him; but because he sought it proudly and hastily, therefore he fell from it, and Solomon merited to obtain it by the modesty of his spirit, the dignity and honor of primogeniture being transferred to him. Whence St. Ambrose, Apology 1 on David, cap. v: "David took such precaution," he says, "that when he learned that Adonias his son was usurping the kingdom for himself, being assembled, he chose not him who was eager to seize it, but him who would wait." For he knew that the kingdom was owed to Solomon by the ordinance and decree of God; for God had revealed this to him, lib. II, cap. vii, 12, and therefore David swore to Bethsabee that he would raise his son Solomon to the kingdom.
1:10
10. AND SOLOMON HIS BROTHER HE CALLED NOT, — as his rival in the kingdom. For he knew that the kingdom had been promised to him by David and by God, and therefore he was striving to seize it from him.
1:21
21. WE SHALL BE I AND MY SON SOLOMON SINNERS, — that is to say, I and Solomon shall be held, and shall be punished by Adonias as sinners and rebels, because we did not consent to him invading the kingdom. Again "sinners" on account of the adultery which I once committed with thee; for the infamy of this sin was being renewed and aggravated by Adonias, so that he might deprive Solomon of the kingdom, saying to the people: Beware lest you make Solomon king for us, as the son of an adulteress, and therefore infamous. Thus Cajetan. Whence St. Jerome in the Tradition reads: "We shall be mamzeres," that is, we shall be held spurious and infamous.
1:36
36. THUS SAITH THE LORD GOD, — that is to say, Let God approve and confirm that which thou speakest, namely that Solomon succeed thee in the kingdom.
1:39
39. AND SADOC THE PRIEST TOOK THE HORN OF OIL FROM THE TABERNACLE (for this oil was sacred, by which King Solomon was to be anointed and consecrated), AND ANOINTED SOLOMON. — Note: The anointing of the kings of Judah appears ordinarily to have been done by the High Priest with holy oil. This is proved, because of David it is said: "With my holy oil have I anointed him," Psalm lxxxviii, 21. The same is evident concerning Solomon, whom Sadoc here anointed with the oil of the tabernacle, which was holy. For the kings were as it were christs of the Lord, inasmuch as they were leaders and rulers of the people of God in His stead, faithful and holy. Extraordinarily, however, some were anointed by a Prophet, and then they appear to have used oil not of the tabernacle, but another common oil, which nevertheless appears to have been blessed by the Prophet, for example if they were far distant from the temple, where this oil was, as Elias was absent acting in Samaria and on Mount Carmel, when he sent Eliseus to anoint Hazael at Damascus, and Jehu at Ramoth Galaad; indeed, the kings of Israel commonly, as schismatics and enemies of Judah, appear to have been anointed with oil not of the tabernacle, which was in Jerusalem, but with another. Thus Absalom, II Kings cap. xix, 10, was anointed, but not with holy oil, as being in rebellion with the High Priest absent and fleeing with David. Josue also was not consecrated by anointing, but by the imposition of hands as leader of the people by Moses, Numbers cap. xxvii. Furthermore, David, says Abulensis, in his first anointing was not anointed by Samuel with holy oil, because this anointing was private; and if Saul had learned of it, he would have punished all severely: nor in the second, when he was anointed by the tribe of Judah in Hebron; because then the tabernacle, in which the holy oil was, was in Gabaon, where Isboseth, the enemy of David, reigned: but in the third, when he was anointed and accepted as king by all Israel. Finally, kings were anointed with one oil, High Priests and priests with another; for kings with simple oil, but priests with composite oil made from aromatics, namely from myrrh, cinnamon, cassia, calamus, which were mixed with olive oil, as is evident from Exodus cap. xxx, 23 and 31 and 32, where this oil is called holy, and it is forbidden under penalty of death that any layman be anointed with it. Wherefore a king could not be anointed with it, but with lay and common oil, which nevertheless was called holy, because it was taken from the holy tabernacle, and was sanctified by a certain rite for anointing a faithful king, who would rule over the people of God, applied by the High Priest consecrated. Far therefore more holy was the consecration of priests than of kings, as is evident from its rite, which is described in the whole chapter xxix of Exodus, and viii of Leviticus. Thus judge Oleaster, Cajetan, Ystella and Lipomanus in Exodus xxx, and St. Augustine favors it, Questions cxxxv in Exodus, and Lorinus in Psalm lxxxviii, 21. The contrary, however, is the opinion of the Rabbis, whom Genebrardus cites and follows in Psalm lxxxviii, 21, Lyran, Dionysius here and Isidore, lib. III On the Offices, cap. xxv, who judge that David and Solomon and their descendants were anointed with the same oil with which the High Priests were anointed. For they say that by the counsel of Samuel and the prophets of that age it was dispensed in the law forbidding it, Exodus cap. xxx, xxxi and xxxii, to the kings of the Davidic family, in the grace of Christ the Lord who was to arise from it, of which that exterior anointing was a type of His spiritual and divine anointing, and of which both they then, and afterwards also all kings, knew themselves to be vicars and ministers. Isidore adds that they were therefore named Christs, because with the same chrism with which Priests were anointed, so that therefore it would be unlawful to touch them, Psalm civ, 15. The same judges Pineda, lib. II On Solomon, cap. vi, and Barradius, tom. II, lib. III, cap. xli. But all these rest upon the tradition of the Hebrews, which is often false and deceptive, especially in this place, where it feigns a dispensation directly contrary to the law of God. Wherefore the prior opinion, as more conformable to Holy Scripture, is also the truer. Finally, by this anointing was signified that the king ought to put on mercy and the other virtues, which are represented by oil, and that he ought to be the physician of his subjects, as Isaiah says cap. iii, 7. See concerning the anointing of Christian kings our John Azor, tom. II Institutes of Morals, lib. X, cap. v, Question I, art. 3, and lib. XI, cap. v, Question III. You will ask, how many years old was Solomon when he was anointed as king? The Hebrews hand down that he was twelve years old. Following the Hebrews was St. Ignatius, epistle to the Magnesians; St. Jerome, epistle 132 to Vitalis; Eusebius, lib. IX On Preparation, cap. iv; Clement of Rome, lib. II Apostolic Constitutions, cap. 1; Cedrenus, Zonaras, Abulensis and Serarius. Again, Josephus says that Solomon was made king in the 14th year of his age. Severus Sulpitius, however, in the 16th year. For Josephus, lib. VIII, cap. ii, at the end, says that Solomon lived 94 years, reigned 80; he therefore began to reign in the 14th year of his age. But here there is a manifest error. I say therefore that Solomon, when he was made king, was twenty years old. This is proved, because he had already taken a wife, and had begotten Rehoboam from her; for when he succeeded his father in the kingdom after 40 years, he was 41 years old; therefore he was begotten by his father one year before he reigned. For what the Rabbis and their followers say, that Solomon begot Rehoboam in the twelfth year of his age, is incredible, and is commonly held to be impossible. And who would believe that the wisest David gave a wife to Solomon when he was only twelve years old? Secondly, because David calls him a man in chapter ii, 9, saying: "Thou art a wise man, and knowest what thou oughtest to do unto him." Thirdly, because Solomon died an old man, and in his old age was corrupted by women. Therefore he was then about 60 years old. But he reigned for 40 years. Therefore he was made king in the twentieth year of his age. Thus Lyra, Torniellus, Gordonus, Salianus, Pineda, book VIII, chapter iv, and others, who hold that Solomon at the beginning of his kingdom was 20 or more years old. Solomon was therefore born shortly after David's adultery, when he himself was in the fiftieth year of his age, as I showed in II Kings chapter xii, verse 24. For if he had begun to reign in the year 12, he would have died in the year 52; which age is manly, not senile. You will say: In I Paralipomenon xxix, 1, Solomon is called "a boy." I answer, "a boy," that is, a young man, as the Septuagint translates it, because in respect to the temple so magnificent which he had to build for God, he was like a boy for so great a work. 39. AND ALL THE PEOPLE SAID: LET KING SOLOMON LIVE! — From this it is clear that Solomon was publicly anointed, and accepted by all the people as king, and immediately in fact began to reign, and David, now worn out by old age, transferred the kingdom and its administration to him. This is taught by what follows. For soon Solomon as king spared Adonijah, and sent him home. Whence St. Ambrose, book III on Luke; St. Augustine, book XVII of the City of God, chapter viii; St. Jerome, epistle 132; Severus Sulpitius and others assert that Solomon began to reign while his father was still living, and Josephus expressly says, book VII, chapter x, at the end: "When Solomon was brought into the palace, and placed on his father's throne, from that day forward they obeyed him." Symbolically Rupert says: "While his father was still living, King Solomon is constituted; because truly God the Father, who constituted Christ king and heir of all things, never died, and will never die." Furthermore, David transferred the kingdom to Solomon in such a way that he himself did not lay down his authority and royal right, nor the burden and care of the kingdom, but retained them until his death, yet in such a way that he permitted Solomon to reign with him, and transferred many of the kingdom's affairs to him. This is clear from chapter ii, where David dying gives many commands to Solomon.
1:45
45. And they anointed him Sadoc the priest (the high priest, namely) AND NATHAN THE PROPHET KING IN GIHON. — Gihon was a mountain, and on it a spring near the mount of Calvary, in which Christ crucified "reigned from the tree, God," as the Church sings from the Septuagint. Whence on the cross Pilate gave him this title: "Jesus of Nazareth King of the Jews." This therefore, Solomon anointed in Gihon, prefigured the kingdom of Christ to be born from himself: for Solomon, that is, the peaceful king, was an express type of Christ, who is "Our Peace, who made both one," Ephesians ii, 14: namely, uniting both Jews and Gentiles in himself and reconciling them to God. Moreover, the emperors of the Turks usurped the name of Solomon, called from Solomon Selymi and Solimanni; the Germans Frederick (for Frederick in German means the same as rich in peace); the Greeks Irene and Irenæi. Finally, Solomon was anointed twice: first, here before the tribe of Judah suddenly and tumultuously, so that he might exclude Adonijah from the kingdom; secondly, publicly before all Israel, so that they might accept him as king, whom David had called together shortly before his death for this purpose, when also Sadoc was anointed as high priest, as is expressly said in I Paralipomenon xxix, 22. Solomon began to reign in the year of the world 2930, before Rome was founded in the year 289, before the birth of Christ 1020, according to the Chronological table which I prefixed to the Pentateuch.
1:47
47. AND THE SERVANTS OF THE KING ENTERED AND BLESSED OUR LORD KING DAVID, SAYING: MAY GOD MAKE THE NAME OF SOLOMON GREATER THAN THY NAME, AND MAY HE MAGNIFY HIS THRONE ABOVE THY THRONE. — They knew this would not be envious to David, but pleasing and desired. For parents wish their sons to grow in wealth and glory, and to surpass what is left to them. For as the glory of the son increases, so also increases the glory of the father. Moreover, the event answered this wish of the people: for Solomon surpassed David in the extent of his kingdom, in riches, in delights, in magnificence, in wisdom and in glory, but not in virtue and holiness, at least in old age. Thus Claudian sang to the Emperor Honorius in his fourth Consulship: Behold, the prayer is fulfilled, now born he equals thee in merit, and what is more desirable, he surpasses thee. And Sidonius Apollinaris, book VIII, epistle 7, to Audax the Prefect: "I beseech God," he says, "that thy sons may follow thee, or, what is more fitting to wish, may surpass thee." See Seneca, book III On Benefits, chapters thirty-six and thirty-seven, where he also recounts various examples of sons who surpassed their parents in virtue and benefits, and exhorts posterity to do the same, and adds: "Happy are those who surpass, happy are those who are surpassed." And he gives the reason: "For virtue is a glorious thing by nature, and desires to go before those who came before." Moreover, in I Paralipomenon xxix, 24, it is added: "But also all the princes, and the mighty men, and all the sons of king David gave their hand, and were made subject to Solomon the king." In Hebrew it is found: They gave their hand under Solomon the king. The Vulgate, explaining it, added "were made subject," so that this stretching forth of the hand was a sign of subjection; secondly, "gave their hand," that is, by giving their hand they promised fidelity to Solomon, as Lyra says; thirdly, "gave their hand," as a sign of congratulation and exultation, namely congratulating Solomon their brother on the kingdom obtained. AND THE KING ADORED IN HIS BED, — that is to say, David, adoring God, praised him and gave him thanks, because he had granted him before his death to see his successor, his son Solomon, sitting upon the royal throne with such applause of the people.
1:52
52. IF HE BE A GOOD MAN, NOT ONE HAIR OF HIS SHALL FALL TO THE EARTH, — that is to say, If Adonias henceforth conduct himself well, faithfully and obediently toward me, so that he acknowledge me as king, and attempt nothing of rebellion against me, I will pardon him for having seized the kingdom, nor will I bring any evil upon him. But if he again attempt to seize the kingdom through arts and plots, I will punish him as he deserves. And because Adonias did this, he was slain by Solomon, as we shall hear in the following chapter.
1:53
53. GO TO THY HOUSE. — These are the words of Solomon to Adonias, somewhat displeased with him, and chastising his ambition, and threatening him if he attempt anything further, that is to say, I pardon thee, O Adonias, this time thy ambition and the injury done to me; but if thou attempt anything of the sort henceforth, know that I shall remember this injury, and shall punish thee more severely for both. Go therefore to thy house, rest there, and manage thy affairs, nor meddle thyself in the public business of my kingdom, otherwise thou shalt experience my just vengeance.
Machine translation from the Latin, not reviewed.
1:1
1 and 2 (3 and 4) Book of Kings
I. LAST DAYS OF DAVID AND REIGN OF SOLOMON, 970-930 (?) (I Reg. 1-11). - Against David, old and infirm (I Reg. 1, 1-4), Adonijah attempts to take his place, but the timely intervention of Nathan, through Bathsheba, secures the kingdom for Solomon (1, 5-53). Adonijah arouses new suspicions by asking …
Abisag (Hebrew 'father of error' [?])
… Jud. VII, 14, 3) to give warmth to the body of the seventy-year-old King David, who received from her, as long as he lived, affectionate care, but left her virginity intact (I Kings 1:1-4). On the death of the pious king, A., the last ornament of his harem, passed into the possession of Solomon, from whom Adonijah (v.), his elder brother and rash competitor, requested …
… Medaba and imposed tribute (stele, lines 5-8). Control over Moab was strengthened under King Ahab; and although already in the last years of this king the Moabites had attempted to shake off the yoke, the actual revolt (according to the clear notice of I Kings 1:1; 3:5) occurred after the death of Ahab, during the ephemeral reign of Ahaziah. …
1:3
Shulamite (Heb. Šûlammîth, Septuagint Σουναμίτις)
Some have confused her, without reason, with Abishag (v.), the maiden of Shunem (called for that reason Shunammite) who was given to support the old King David (1 Kings 1:3 ff.). …
before the battle against Saul on Mount Gilboa (1 Sam. 28:4). It was the homeland of Abishag (1 Kings 1:3), of the pious woman whose son Elisha raised from the dead (2 Kings 4:8, 12; 8:1), and of the Shulammite (Song 7:1; Gk. Σουνταξίτης). …
1:5
Adonias (Hebrew 'Adonijah[ā], «My Lord is Yahweh»)
… On hearing the acclamations for the consecration of the young Solomon at the spring of Gihon by the high priest Zadok, A., dismayed, fled and clung to the horns of the altar as a place of asylum (I Kings 1:5-53). He implored and obtained from the new king his life spared; but, after the death of David, following his request to Bathsheba to marry Abishag (v.), the king's last concubine, Solomon, …
… Abiathar was deposed, having sided with Adonijah (v.), and S. remained alone in the high priesthood (1 Kings 1:5-8; 2:26 ff.), which his descendants held until the New Testament. …
1:7
Abiathar (Hebrew *'Ebhithār* 'father of abundance')
… When David, during Absalom's insurrection, had to abandon the capital, A. remained there with Zadok and supplied the king with valuable information (II Sam. 15:24-29, 35-37; 17:15). In the last years of David's life he supported Adonijah in his attempt to usurp the throne (I Kings 1:7, 19); but Solomon, having succeeded David, was generous with the traitor and limited himself, in remembrance of the services rendered to his father, to confining him (I Kings 2:26 f.).
1:8
Semei (Heb. Šim'î "[The Lord] Has Heard Me")
Among the other S.s, some belong to the age of David: a brother of his (II Sam. 21, 21), elsewhere called Shammah (I Sam. 16, 9; 17, 13); a partisan of Solomon during Adonijah's attempt (I Kings 1, 8); a Levite among David's singers (I Chron. 25, 3). Mention should also be made of: a grandson of Levi (Ex. 6, 17 etc.); a Simeonite famous for his numerous offspring (I Chron. 4, 26 …
1:9
GIHON. - A spring outside the walls of Jerusalem, where by order of David Solomon was unexpectedly consecrated king, forestalling the proclamation of Adonijah plotted by his partisans gathered at the rock of Zoheleth, near the spring Rogel (1 Kings 1:9). It is identified with 'Ain Sitti Maryam, the only spring of Jerusalem, situated at the foot of the height (Ophel) on which stood David's palace, on the western side of the Kidron …
Rogel (Hebrew 'En-Righèl "Fountain of the Fuller" or "of the Wayfarer")
… the territory of the tribe of Judah and that of Benjamin (Josh. 15:7; 18:6), near 'Ebhen haz-Zöheleth ("serpent stone," from zhl "to slither, to creep") and where Adonijah, son of David, conspired against his father to have himself proclaimed king (1 Kings 1:9).
1:11
Bethsabee (Hebrew Bath-Sheba'; Septuagint: Βηραθβέε and Βηθαθβέε)
… Aided by the prophet Nathan, she obtained from the aged David the designation as king for her son Solomon against the attempt of Adonijah (I Kings 1, 11). In Solomon's time she exercised the influence proper to the queen mother in Eastern courts. …
1:26
… To this latter form are to be traced the oaths by the life of the person to whom one is speaking (for example, Gen. 42, 15; 1 Kings 1, 26; 17, 55; 20, 3; etc.), by one's own head (Mt. 5, 36), by the earth (Mt. 5, 35; Jas. 5, 12), by heaven (Mt. 5, 34; 23, 22; Jas. 5, 12), by the temple (Mt. 23, 16), by the …
1:36
… Frequent is the adverbial use of a. as the assent of the hearer (yes, certainly) to what the speaker says, joined moreover, for the most part, to the wish that this very thing may come to pass (cf. 1 Kings 1:36; Jer. 11:5; 28:6). The a. thus takes on the value of a religious acclamation (Deut. 27:15-26; cf. Num. 5:22), especially in the exercise of worship (1 Chron. 16:36; Neh. 5:13; 8:6). …
1:38
… David entrusted him with the command of the Cherethites and Pelethites (II Sam. 8:18). At David's death he cooperated in the exaltation of Solomon (I Kings 1:38), who chose him as head of the army in place of Joab (I Kings 2:34-35). He was the instrument of several capital executions at the beginning of Solomon's reign (I Kings 2:25, 34, 46).
1:42
Jonathan (Heb. Jēhōnāthān and Jōnāthān; Vulgate I. and Ionathas)
3. Valiant nephew of David (ibid. 21:21; I Chron. 20:7). 4. Uncle and expert counselor of David (I Chron. 27:32). 5. Son of the high priest Abiathar; he brought to the fugitive David news about the rebel Absalom (II Sam. 15:27 ff., 35 ff.; 17:15-21; I Kings 1:42-49). 6. One of David's mighty men (II Sam. 23:32; I Chron. 11:34). 7. Administrator of David's property outside Jerusalem (I Chron. 27:23). 8. Levite in the time of Jehoshaphat (II Chron. …
1:50
A particularity of the Hebrew altar are the "horns" or projections (Ex. 27:2; 37:25; I Reg. 1:50; Ez. 43:20), at the four upper corners. …
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.