David, after giving his last charge to Solomon, dieth. Adonias is put to death: Abiathar is banished: Joab and Semei are slain.
Dauid geueth godlie preceptes to Salomon. 5. willeth him to punish certaine offenders: 10. and dieth. 12. Salomon reigneth. 13. Adonias, by intercession of Bethsabee, requesleth to haue Abisag to wife: 22. but is put to death for demanding her. 26. Abiathar the priest is banished, and deposed, for conspiring with Adonias. 28. Ioab also for the same cause, and former crimes is slaine. 36. Semei is confined in Ierusalem, 40. & for transgressing his limites, together with old faultes is likewise slaine.
1And the days of David drew nigh that he should die, and he charged his son Solomon, saying:Frattanto avvicinandosi per Davidde il dì della morte, diede egli questi ordini a Salomone suo figliuolo, e disse:AND the dayes of Dauid approched that he should die, and he commanded his sonne Salomon, saying:Appropinquaverunt autem dies David ut moreretur: præcepitque Salomoni filio suo, dicens: 2I am going the way of all flesh: take thou courage and shew thyself a man.Io sto per giungere al termine comune di tutti gli uomini: armati di fortezza, e di petto virile;I enter into the way of al flesh: take courage, and play the man.Ego ingredior viam universæ terræ: confortare, et esto vir. 3And keep the charge of the Lord thy God, to walk in his ways, and observe his ceremonies, and his precepts, and judgments, and testimonies, as it is written in the law of Moses: that thou mayst understand all thou dost, and whithersoever thou shalt turn thyself:E osserva i precetti del Signore Dio tuo, camminando nelle sue vie, mettendo in pratica le sue ceremonie, e i comandamenti, e le leggi, e gli insegnamenti, come sta scritto nella legge di Mosè: affinchè qualunque cosa tu facci, e in qualunque parte ti volga, tu operi con saggezza.And obserue the watches of our Lord thy God, that thou walke in his waies, and keepe his ceremonies, and his preceptes, and iudgementes, and testimonies, as is written in the law of Moyses: that thou mayst vnderstand al thinges which thou doest, and whithersoeuer thou shalt turne thy selfe:Et observa custodias Domini Dei tui, ut ambules in viis ejus: ut custodias cæremonias ejus, et præcepta ejus, et judicia, et testimonia, sicut scriptum est in lege Moysi: ut intelligas universa quæ facis, et quocumque te verteris: 4That the Lord may confirm his words, which he hath spoken of me, saying: If thy children shall take heed to their ways, and shall walk before me in truth, with all their heart, and with all their soul, there shall not be taken away from thee a man on the throne of Israel.Affinchè il Signore confermi le parole dette da lui in mio favore, quando disse: Se i tuoi figliuoli vogheranno sopra i loro andamenti, e cammineranno dinanzi a me nella verità con tutto il cuore, e con tutta l'anima loro, non resterà mai il soglio d'Israele senza uno dei tuoi, che vi segga.that our Lord may confirme his wordes, which he hath spoken of me, saying: If thy children shal keepe their waies, and shal walke before me in truth, in al their hart, and in al their soul, there shal not altogether be taken from thee a man out of the throne of Israel.ut confirmet Dominus sermones suos quos locutus est de me, dicens: Si custodierint filii tui vias suas, et ambulaverint coram me in veritate, in omni corde suo et in omni anima sua, non auferetur tibi vir de solio Israël.
5Thou knowest also what Joab, the son of Sarvia, hath done to me, what he did to the two captains of the army of Israel, to Abner, the son of Ner, and to Amasa, the son of Jether: whom he slew, and shed the blood of war in peace, and put the blood of war on his girdle that was about his loins, and in his shoes that were on his feet.Tu pur sai quello, che fece a me Gioab figliuolo di Sarvia, e quello, ch'ei fece ai due principi dell'esercito d'Israele, Abner figliuolo di Ner, e Amasa figliuolo di Jether, i quali egli ammazzo, spargendo in tempo di pace il sangue, come si fa in guerra, e avendone macchiata la bandoliera, che aveva ai suoi fianchi, e le scarpe, che aveva ai piedi.Thou knowest also what Ioab the sonne of Saruia hath done to me, what he did to the two princes of the armie of Israel, to Abner the sonne of Ner, and Amasa the sonne of Iether: whom he slewe, & shed the bloud of warre in peace, & put the bloud of battel in his belt, which was about his loynes, and in his shoe, which was on his feete.Tu quoque nosti quæ fecerit mihi Joab filius Sarviæ, quæ fecerit duobus principibus exercitus Israël, Abner filio Ner, et Amasæ filio Jether: quos occidit, et effudit sanguinem belli in pace, et posuit cruorem prælii in balteo suo qui erat circa lumbos ejus, et in calceamento suo quod erat in pedibus ejus. 6Do, therefore, according to thy wisdom, and let not his hoary head go down to hell in peace.Tu farai adunque secondo la tua saggezza, e non aspetterai, che la sua vecchiaia lo meni tranquillamente al sepolcro.Thou shalt doe therfore according to thy wisdom, and shalt not bring his hoare head peaceably vnto hel.Facies ergo juxta sapientiam tuam, et non deduces canitiem ejus pacifice ad inferos. 7But shew kindness to the sons of Berzellai, the Galaadite, and let them eat at thy table: for they met me when I fled from the face of Absalom, thy brother.A' figliuoli poi di Berzellai Galaadite mostrerai riconoscenza, e mangeranno alla tua mensa: perocché mi vennero incontro, quand'io fuggiva dalla presenza di Assalonne tuo fratello.But to the sonnes also of Berzellai the Galaadite thou shalt render kindnes, and they shal eate on thy table: for they mette me when I fled from the face of Absolom thy brother.Sed et filiis Berzellai Galaaditis reddes gratiam, eruntque comedentes in mensa tua: occurrerunt enim mihi quando fugiebam a facie Absalom fratris tui. 8Thou hast also with thee Semei, the son of Gera, the son of Jemini, of Bahurim, who cursed me with a grievous curse, when I went to the camp: but because he came down to meet me when I passed over the Jordan, and I swore to him by the Lord, saying: I will not kill thee with the sword:Tu hai ancora presso di te Semei figliuolo di Gera, figliuolo di Jemini di Bahurim, il quale vomitò contro di me orrende maledizioni, quand'io andava agli alloggiamenti; ma perchè egli venne ad incontrarmi, quand'io ripassai il Giordano, io gli feci giuramento pel Signore, e dissi: Non ti farò morire di spada:Thou hast also with thee Semei the sonne of Gera the sonne of Iemini of Bahurim, who cursed me with a wicked curse, when I went to the Campe; but because he came downe to meete me when I passed Iordam, and I sware to him by our Lord, saying: I wil not kil thee with the sword:Habes quoque apud te Semei filium Gera filii Jemini de Bahurim, qui maledixit mihi maledictione pessima quando ibam ad castra: sed quia descendit mihi in occursum cum transirem Jordanem, et juravi ei per Dominum, dicens: Non te interficiam gladio:
9Do not thou hold him guiltless. But thou art a wise man, and knowest what to do with him, and thou shalt bring down his grey hairs with blood to the grave.Tu non permettere che resti impunito il suo peccato. Or tu se' saggio per conoscere quel, che tu debba fargli, e vecchio com'è, lo farai scendere nel sepolcro con morte violenta.doe not thou suffer him to be guiltles. But thou art a wise man, so that thou knowest what thou shalt doe to him and thou shalt bring his hoare heare with bloud vnto hel.tu noli pati eum esse innoxium. Vir autem sapiens es, ut scias quæ facies ei: deducesque canos ejus cum sanguine ad inferos. 10So David slept with his fathers, and was buried in the city of David.Davidde adunque andò a riposare co' padri suoi, e fu sepolto nella città di David.Dauid therefore slept with his fathers, and was buried in the citie of Dauid.Dormivit igitur David cum patribus suis, et sepultus est in civitate David. 11And the days that David reigned in Israel, were forty years: in Hebron he reigned seven years, in Jerusalem thirty-three.La durata del regno di Davidde sopra Israele fu di quarant'anni. In Hebron regnò sette anni, in Gerusalemme trentatrè.And the daies that Dauid reigned in Israel, are fourtie yeares: in Hebron he reigned seuen yeares, in Ierusalem thirtie three.Dies autem quibus regnavit David super Israël, quadraginta anni sunt: in Hebron regnavit septem annis; in Jerusalem, triginta tribus. 12And Solomon sat upon the throne of his father David, and his kingdom was strengthened exceedingly.E Salomone succedette nel trono di Davidde suo padre, e il suo regno fu stabilmente assicurato.And Salomon sate vpon the throne of Dauid his father, and his kingdome was confirmed excedingly.Salomon autem sedit super thronum David patris sui, et firmatum est regnum ejus nimis. 13And Adonias, the son of Haggith, came to Bethsabee the mother of Solomon. And she said to him: Is thy coming peaceable? He answered: It is peaceable.Ma Adonia figliuolo di Haggith andò a trovar Bethsabea madre di Salomone, la quale gli disse: Se' tu apportator di pace? Ed egli rispose: Io porto pace.And Adonias the sonne of Haggith entered in to Bethsabee the mother of Salomon. Who said to him: Is thy coming peaceable? Who answered: peaceable.Et ingressus est Adonias filius Haggith ad Bethsabee matrem Salomonis. Quæ dixit ei: Pacificusne est ingressus tuus ? Qui respondit: Pacificus. 14And he added: I have a word to speak with thee. She said to him: Speak. And he said:E soggiunse: Ho da parlare con te. E quella rispose: Parla. Ed egli:And he added: I haue a word to speake with thee. To whom she said: Speake. And he:Addiditque: Sermo mihi est ad te. Cui ait: Loquere. Et ille:
15Thou knowest that the kingdom was mine, and all Israel had preferred me to be their king: but the kingdom is transferred, and is become my brother’s: for it was appointed him by the Lord.Tu ben sai, disse, come mio era il regno, e come tutto Israele mi avea preeletto per suo re; ma il regno è stato trasferito, e fatto passare al mio fratello: perocché a lui è stato dato dal Signore.Thou knowest, quoth he, that the kingdom was mine, and al Israel had purposed to make me ouer them to be their king: but the kingdom is transposed, & is made my brothers: for it was appointed him of our LordTu, inquit, nosti, quia meum erat regnum, et me præposuerat omnis Israël sibi in regem: sed translatum est regnum, et factum est fratris mei: a Domino enim constitutum est ei. 16Now therefore, I ask one petition of thee; turn not away my face. And she said to him: Say on.Or io una sola preghiera fo a te: tu non rigettarla. Ed ella gli disse: Parla.Now therefore I desire one petition of thee; Confound not my face Who said to him: Speake.Nunc ergo petitionem unam precor a te: ne confundas faciem meam. Quæ dixit ad eum: Loquere. 17And he said I pray thee speak to king Solomon (for he cannot deny thee any thing) to give me Abisag, the Sunamitess, to wife.Ed egli disse: Io ti prego di dire al re Salomone (il quale nulla a te può negare), che mi dia per moglie Abisag Sunamite.And he said: I pray speake to Salomon the king (for he can not denie thee any thing) that he geue me Abisag the Sunamite to wife.Et ille ait: Precor ut dicas Salomoni regi (neque enim negare tibi quidquam potest) ut det mihi Abisag Sunamitidem uxorem. 18And Bethsabee said: Well, I will speak for thee to the king.E Bethsabea disse: Bene sta; io parlerò al re in tuo favore.And Bethsabee saied: wel, I wil speake 〈◊〉 thee to the kingEt ait Bethsabee: Bene: ego loquar pro te regi. 19Then Bethsabee came to king Solomon, to speak to him for Adonias: and the king arose to meet her, and bowed to her, and sat down upon his throne: and a throne was set for the king’s mother, and she sat on his right hand.Bethsabea pertanto andò a trovare il re Salomone, per parlargli in favor di Adonia: e il re si alzò, e le andò incontro, e se le inchinò, e si pose a sedere sul suo trono: e fu posto un trono per la madre del re, la quale si assise alla sua destra.Bethsabee therefore came to king Salomon, to speake vnto him for Adonias: and the king arose to meete her, and adored her, and sate downe vpon his throne: and a throne was sette for the kinges mother, who sate on his right hand.Venit ergo Bethsabee ad regem Salomonem ut loqueretur ei pro Adonia: et surrexit rex in occursum ejus, adoravitque eam, et sedit super thronum suum: positusque est thronus matri regis, quæ sedit ad dexteram ejus.
20And she said to him: I desire one small petition of thee; do not put me to confusion. And the king said to her: My mother ask, for I must not turn away thy face.Ed ella gli disse: Una piccola grazia ho da domandarti; tu non mi fare arrossire. E il re le disse: Chiedi pure, madre mia: perocché non è dovere ch'io ti disgusti.And she said to him: One litle petition I desire of thee, confound not my face And the king said to her: My mother aske: for it behoueth not that I turne away thy face.Dixitque ei: Petitionem unam parvulam ego deprecor a te: ne confundas faciem meam. Et dixit ei rex: Pete, mater mea: neque enim fas est ut avertam faciem tuam. 21And she said: Let Abisag, the Sunamitess, be given to Adonias, thy brother, to wife.Ed ella disse: Diasi Abisag Sunamite per moglie ad Adonia tuo fratello.Who said: Let Abisag the Sunamite be geuen to Adonias thy brother to wife.Quæ ait: Detur Abisag Sunamitis Adoniæ fratri tuo uxor. 22And king Solomon answered, and said to his mother: Why dost thou ask Abisag, the Sunamitess, for Adonias? ask for him also the kingdom; for he is my elder brother, and hath Abiathar, the priest, and Joab, the son of Sarvia.Ma il re Salomone rispose, e disse alla madre: Perchè mai domandi tu Abisag Sunamite per Adonia? chiedi per lui anche il regno: perocché egli è mio fratello maggiore, e ha dalla sua Abiathar Sacerdote, e Gioab figliuolo di Sarvia.And king Salomon answered, and said to his mother: Why doest thou aske Abisag the Sunamite for Adonias? aske for him also the kingdom: for he is my brother elder then I, & hath Abiathar the priest, & Ioab the sonne of Saruie.Responditque rex Salomon, et dixit matri suæ: Quare postulas Abisag Sunamitidem Adoniæ ? postula ei et regnum: ipse est enim frater meus major me, et habet Abiathar sacerdotem, et Joab filium Sarviæ. 23Then king Solomon swore by the Lord, saying: So and so may God do to me, and add more, if Adonias hath not spoken this word against his own life.E il re Salomone giurò pel Signore, e disse: Il Signore faccia a me questo, e peggio, s'ei non è vero, che in danno della sua propria vita ha profferite queste parole Adonia.Therfore king Salomon sware by our Lord, saying: These thinges doe God to me, and these adde he, because Adonias hath spoken this word against his life.Juravit itaque rex Salomon per Dominum, dicens: Hæc faciat mihi Deus, et hæc addat, quia contra animam suam locutus est Adonias verbum hoc. 24And now, as the Lord liveth, who hath established me, and placed me upon the throne of David, my father, and who hath made me a house, as he promised, Adonias shall be put to death this day.E ora, viva il Signore, il quale mi ha confermato, e collocato sul trono di Davidde mio padre, e ha fondata la mia casa, conforme avea promesso; oggi Adonia sarà ucciso.And now, our Lord liueth which hath established me, and placed me vpon the throne of Dauid my father, and which hath made me a house, as he spake, this day shal Adonias be slaine.Et nunc vivit Dominus, qui firmavit me, et collocavit me super solium David patris mei, et qui fecit mihi domum, sicut locutus est, quia hodie occidetur Adonias.
25And king Solomon sent by the hand of Banaias, the son of Joiada, who slew him, and he died.E il re Salomone diede l'ordine a Banaia figliuolo dì Joiada, il quale lo uccise: così morì Adonia.And king Salomon sent by the hand of Banaias the sonne of Ioiada, who slewe him, and he died.Misitque rex Salomon per manum Banaiæ filii Jojadæ, qui interfecit eum, et mortuus est. 26And the king said also to Abiathar, the priest: Go to Anathoth, to thy lands, for indeed thou art worthy of death: but I will not at this time put thee to death, because thou didst carry the ark of the Lord God before David, my father, and hast endured trouble in all the troubles my father endured.E ad Abiathar Sacerdote disse il re: Vattene in Anathoth al tuo podere: veramente tu se' degno di morte; ma io oggi non ti farò morire, perchè portasti l'arca del Signore Dio dinanzi al padre mio Davidde, e fosti a parte di tutti i travagli, che sofferse mio padre.To Abiathar also the priest the king said: Goe into Anathoth to thy field, and thou in deede art a man of death: but to day I wil not kil thee, because thou didst carie the arke of our Lord God before Dauid my father, & hast susteyned labour in al thinges, wherein my father laboured.Abiathar quoque sacerdoti dixit rex: Vade in Anathoth ad agrum tuum: equidem vir mortis es: sed hodie te non interficiam, quia portasti arcam Domini Dei coram David patre meo, et sustinuisti laborem in omnibus in quibus laboravit pater meus. 27So Solomon cast out Abiathar from being the priest of the Lord, that the word of the Lord might be fulfilled, which he spoke concerning the house of Heli in Silo.Così Salomone discacciò Abiathar, perchè non fosse più sommo Sacerdote del Signore, affinchè fosse adempiuta la parola detta dal Signore in Silo contro la casa di Heli.Salomon therefore cast out Abiathar, that he should not be the priest of our Lord, that the word of our lord might be fulfilled, which he spake concerning the house of Heli in Silo.Ejecit ergo Salomon Abiathar ut non esset sacerdos Domini, ut impleretur sermo Domini quem locutus est super domum Heli in Silo. 28And the news came to Joab, because Joab had turned after Adonias, and had not turned after Solomon: and Joab fled into the tabernacle of the Lord, and took hold on the horn of the altar.Or questa nuova fu portata, a Gioab, il quale avea seguitato il partito di Adonia, e non quello di Salomone: Gioab pertanto si rifugiò nel tabernacolo del Signore, e si attaccò al corno dell'altare.And then a messenger came to Ioab for that Ioab had turned after Adonias, and after Salomon had not turned: Ioab therfore fled into the tabernacle of our Lord, & caught the horne of the altar.Venit autem nuntius ad Joab, quod Joab declinasset post Adoniam, et post Salomonem non declinasset: fugit ergo Joab in tabernaculum Domini, et apprehendit cornu altaris.
29And it was told king Solomon, that Joab was fled into the tabernacle of the Lord, and was by the altar: and Solomon sent Banaias, the son of Joiada, saying. Go, kill him.E fu riferito al re Salomone, come Gioab si era rifugiato nel tabernacolo del Signore, e si stava presso all'altare. E Salomone mandò Banaia figliuolo di Joiada, e dissegli: Va, e uccidilo.And it was told king Salomon, that Ioab was fled into the tabernacle of our Lord, and was beside the altar: & Salomon sent Banaias the sonne of Ioiada, saying: Goe, kil him.Nuntiatumque est regi Salomoni quod fugisset Joab in tabernaculum Domini, et esset juxta altare: misitque Salomon Banaiam filium Jojadæ, dicens: Vade, interfice eum. 30And Banaias came to the tabernacle of the Lord, and said to him: Thus saith the king: Come forth. And he said: I will not come forth, but here I will die. Banaias brought word back to the king, saying: Thus saith Joab, and thus he answered me.E Banaia andò al tabernacolo del Signore, e disse a Gioab: Il re dice, che tu venga fuora. E quegli rispose: Non verrò, ma qui mi morrò. E Banaia riferì, e disse al re: Questo, e questo mi ha detto, e risposto Gioab.And Banaias came to the tabernacle of our Lord, and said to him: Thus sayth the king: Come forth. Who said: I wil not come forth, but here wil I die. Banaias reported his word to the king, saying: Thus spake Ioab, and thus he answered me.Et venit Banaias ad tabernaculum Domini, et dixit ei: Hæc dicit rex: Egredere. Qui ait: Non egrediar, sed hic moriar. Renuntiavit Banaias regi sermonem, dicens: Hæc locutus est Joab, et hæc respondit mihi. 31And the king said to him: Do as he hath said; and kill him, and bury him, and thou shalt remove the innocent blood which hath been shed by Joab, from me, and from the house of my father:E il re gli disse: Fa tu, come egli ha detto, e uccidilo, e dagli sepoltura; e così laverai me, e la casa del padre mio dal sangue innocente, che fu sparso da Gioab.And the king said to him: Doe as he hath spoken: and kil him, & burie him, and thou shalt remoue the innocent bloud, which hath beene shed of Ioab, from me, and from the house of my father.Dixitque ei rex: Fac sicut locutus est, et interfice eum, et sepeli: et amovebis sanguinem innocentem qui effusus est a Joab, a me, et a domo patris mei. 32And the Lord shall return his blood upon his own head; because he murdered two men, just and better than himself: and slew them with the sword, my father, David, not knowing it; Abner, the son of Ner, general of the army of Israel, and Amasa, the son of Jether general of the army of Juda;E il Signore farà cadere sulla testa dì lui il sangue, che egli sparse, avendo egli uccisi due uomini giusti, e migliori di lui (i quali egli trafisse colla sua spada senza saputa del padre mio Davidde). Abner figliuolo di Ner capo delle milizie d'Israele, e Amasa figliuolo di Jether capo dell'esercito di Giuda.And our Lord shal render his bloud vpon his head, because he murdered two iust men, & better then him self: and slew them with his sword, my father Dauid not knowing, Abner the sonne of Ner general of the warfare of Israel, and Amasa the sonne of Iether general of the armie of Iuda:Et reddet Dominus sanguinem ejus super caput ejus, quia interfecit duos viros justos, melioresque se: et occidit eos gladio, patre meo David ignorante, Abner filium Ner principem militiæ Israël, et Amasam filium Jether principem exercitus Juda:
33And their blood shall return upon the head of Joab, and upon the head of his seed for ever. But to David and his seed, and his house, and to his throne, be peace for ever from the Lord.E il loro sangue cadrà sulla testa di Gioab, e sopra quella de' suoi discendenti in eterno. Ma Davidde, e la stirpe di lui, e la sua casa, e il suo trono abbia eterna pace dal Signore.and their bloud shal returne vpon the head of Ioab, and vpon the head of his seede for euer But to Dauid and his seede and his house, and to his throne be peace for euer from our Lord.et revertetur sanguis illorum in caput Joab, et in caput seminis ejus in sempiternum. David autem et semini ejus, et domui, et throno illius, sit pax usque in æternum a Domino. 34So Banaias, the son of Joiada, went up, and setting upon him slew him, and he was buried in his house in the desert.E Banaia figliuolo di Joiada andò, e lo assalì, e lo uccise: e fu sepolto in casa sua nel deserto.Banaias therfore the sonne of Ioiada went vp, and setting vpon him slewe him: and he was buried in his house in the desert.Ascendit itaque Banaias filius Jojadæ, et aggressus eum interfecit: sepultusque est in domo sua in deserto. 35And the king appointed Banaias, the son of Joiada in his room over the army; and Sadoc, the priest, he put in the place of Abiathar.E il re fece in luogo di lui capo dell'esercito Banaia figliuolo di Joiada, e costituì sommo Sacerdote Sadoc in luogo di Abiathar.And the king appoynted Banaias the sonne of Ioiada for him ouer the armie, and Sadoc the priest he placed for Abiathar.Et constituit rex Banaiam filium Jojadæ pro eo super exercitum, et Sadoc sacerdotem posuit pro Abiathar. 36The king also sent, and called for Semei, and said to him: Build thee a house in Jerusalem, and dwell there: and go not out from thence any where.E il re fece parimente chiamare Semei, e dissegli: Fatti una casa in Gerusalemme, e fa qui tua dimora, e non partirne per andare qua, o là.The king also sent, and called Semei, and said to him: Build thee a house in Ierusalem, and dwel there: and thou shalt not goe out thence hither and thither.Misit quoque rex, et vocavit Semei: dixitque ei: Ædifica tibi domum in Jerusalem, et habita ibi: et non egredieris inde huc atque illuc. 37For on what day soever thou shalt go out, and shalt pass over the brook Cedron, know that thou shalt be put to death: thy blood shall be upon thy own head.Ma la prima volta, che uscirai, e passerai il torrente Cedron, sappi, che tu sarai ucciso: il tuo sangue cadrà sopra la tua testa.But what day soeuer thou shalt goe out, and shalt passe the Torrent Cedron know that thou art to be slaine: thy bloud shal be vpon thy head.Quacumque autem die egressus fueris, et transieris torrentem Cedron, scito te interficiendum: sanguis tuus erit super caput tuum.
38And Semei said to the king: The saying is good: as my lord the king hath said, so will thy servant do. And Semei dwelt in Jerusalem many days.È Semei disse al re: Questo parlare è giusto: come ha ordinato il re signor mio, così farà il tuo servo: Semei adunque dimorò assai tempo in Gerusalemme.And Semei said to the king: The saying is good: as my lord the king hath spoken, so wil thy seruant doe. Semei therfore dwelt in Ierusalem, manie dayes.Dixitque Semei regi: Bonus sermo: sicut locutus est dominus meus rex, sic faciet servus tuus. Habitavit itaque Semei in Jerusalem diebus multis. 39And it came to pass after three years, that the servants of Semei ran away to Achis, the son of Maacha, the king of Geth: and it was told Semei that his servants were gone to Geth.Ma di lì a tre anni avvenne, che gli schiavi di Semei si fuggirono presso Achis figliuolo di Maacha re di Geth e fu riferito a Semei, come i suoi servi erano in Geth.And it came to passe after three yeares, that the seruantes of Semei sled to Achis the sonne of Maacha the king of Geth: and it was told Semei that his seruantes were gone into Geth.Factum est autem post annos tres ut fugerent servi Semei ad Achis filium Maacha regem Geth: nuntiatumque est Semei quod servi ejus issent in Geth. 40And Semei arose, and saddled his ass, and went to Achis, to Geth, to seek his servants, and he brought them out of Geth.E Semei sì mosse, e fatto apparecchiare il suo asino, andò a trovar Achis in Geth, per ridomandare i suoi schiavi; e rimenolli da Geth.And Semei arose, and sadled his asle, and went to Achis into Geth to require his seruantes, and he brought them out of Geth.Et surrexit Semei, et stravit asinum suum, ivitque ad Achis in Geth ad requirendum servos suos, et adduxit eos de Geth. 41And it was told Solomon, that Semei had gone from Jerusalem to Geth, and was come back.E fu riferito a Salomone, come Semei era andato da Gerusalemme a Geth, ed era tornato.And it was told Salomon that Semei went into Geth out of Ierusalem, and was returned.Nuntiatum est autem Salomoni quod isset Semei in Geth de Jerusalem, et rediisset. 42And sending he called for him, and said to him: Did I not protest to thee by the Lord, and tell thee before: On what day soever thou shalt go out and walk abroad any where, know that thou shalt die? And thou answeredst me: The word that I have heard is good.E mandò a chiamarlo, e gli disse «Non ti giurai io pel Signore, e non predissi: Ogni qual volta tu uscirai» per andare in questa, o in quella parte, sappi, che sarai messo a morte? E tu mi rispondesti: Questo parlare, che io ho ascoltato, egli è giusto.And sending he called him, and said to him: Did I not testifie to thee by our Lord, and told thee before: What day soeuer thou going out shalt passe hither & thither, know that thou shalt die? And thou didst answere me: The saying is good, which I haue heard.Et mittens vocavit eum, dixitque illi: Nonne testificatus sum tibi per Dominum, et prædixi tibi: Quacumque die egressus ieris huc et illuc, scito te esse moriturum: et respondisti mihi: Bonus sermo, quem audivi ?
43Why then hast thou not kept the oath of the Lord, and the commandment that I laid upon thee?Per qual motivo adunque hai trasgredito il giuramento fatto al Signore, e il comandamento, ch'io ti feci?Why then hast thou not kept the oath of our Lord, and the precept that I commanded thee?quare ergo non custodisti jusjurandum Domini, et præceptum quod præceperam tibi ? 44And the king said to Semei: Thou knowest all the evil, of which thy heart is conscious, which thou didst to David, my father: the Lord hath returned thy wickedness upon thy own head.E il re disse a Semei: È noto a te tutto il male fatto da te a Davidde padre mio, del qual male è consapevole a se stessa la tua coscienza. Il Signore ha fatto cadere la tua malvagità sopra la tua testa.And the king said to Semei: Thou knowest al the euil, wherof thy hart is priuy to thy selfe, which thou dist to Dauid my father: our Lord hath rendred thy malice vpon thy head:Dixitque rex ad Semei: Tu nosti omne malum cujus tibi conscium est cor tuum, quod fecisti David patri meo: reddidit Dominus malitiam tuam in caput tuum: 45And king Solomon shall be blessed, and the throne of David shall be established before the Lord for ever.Ma il re Salomone sarà benedetto, e il trono di Davidde sarà stabile in eterno dinanzi al Signore.And king Salomon be blessed, and the throne of Dauid shal be stable before our Lord for euer:et rex Salomon benedictus, et thronus David erit stabilis coram Domino usque in sempiternum. 46So the king commanded Banaias, the son of Joiada: and he went out and struck him; and he died.Il re adunque ordinò a Banaia figliuolo di Joiada, di andare ad ucciderlo. E quegli morì.The king therfore commanded Banaias the sonne of Ioiada: who going out, stroke him, and he died.Jussit itaque rex Banaiæ filio Jojadæ, qui egressus, percussit eum, et mortuus est.
2:1
Year of the World 2990, Year before Christ 1014.
2:2
Calmet
Flesh, to the tomb. Omnium idem exitus est, sed et idem domicilium. (Petronius) ---In life each follows his own course. (Calmet)
2:3
Charge, what he orders.
Menochius
Understand. Hebrew, "act prudently," (Menochius) or "with success," Greek interpreters (Calmet) and Chaldean. (Menochius)
The observance of God's law, both in private and in public, will ensure to thee the title of a wise prince.
2:4
Calmet
Truth and sincerity. (Calmet)
Menochius
This promise was made, 2 Kings 7:16. (Menochius)
2:5
Challoner
Joab. These instructions given by David to his son, with relation to Joab and Semei, proceeded not from any rancour of heart, or private pique; but from a zeal for justice: that crimes so public and heinous might not pass unpunished. (Challoner)
Haydock
David and Solomon esteemed themselves, in a manner, defiled, as long as these continued unpunished, ver. 31. Joab had behaved to David with great insolence, after the death of Absalom. (Haydock)
Menochius
He had lately sided with Adonias. (Menochius)
Haydock
But what touched the good old king more particularly, were the treacherous murders of two great generals, who had put themselves under his protection, and were endeavouring to promote his welfare. Only the fear of greater commotions had hitherto prevented David from bringing his nephew to public execution, as the people expected. He deemed it requisite to remind his successor of this obligation, when his power should be sufficiently strong, that the impunity of such daring offenders might not destroy the commonwealth. (Haydock)
2:6
Challoner
To hell. This word hell doth not signify the place or state of damnation; but the place and state of the dead. (Challoner)
It would have been a great scandal if this murderer had died quietly in his old age. Joab had rendered great services to his uncle, for which he had been rewarded. He had been at the head of the armies 40 years. His great age rendered him now less formidable; particularly as the nation enjoyed peace.
2:7
Table, or of the meat, which had been served upon it; as was the custom at the court of Persia, Daniel 1:5.
Calmet
Brother. See 2 Kings 19:31. (Calmet)
2:8
Curse. Saying, Go out, etc., 2 Kings 16:5.
Haydock
Camp. Hebrew Machanayim. (Haydock)
Sword. He would revenge his private wrongs, but reserved the punishment of a notorious offender, till a time when passion would have no influence. Solomon was not bound by the personal oath of his father.
2:9
Eusebius † AD 339
Man. Many have thought that Solomon was only 12 years old. (Eusebius, etc.)
But the best chronologers suppose that he was about 20. God had blessed him with a happy disposition, which he adorned with various graces, 3 Kings 3:12., and Wisdom 8:19.
2:10
St. Chrysostom
David. Thus died this perfect model of princes, and this great saint, whose only fault, of consequence, was occasioned by Bethsabee: (2 Kings 11:4.) and this served to display his repentance. (St. Chrysostom, hom. lxxvii.)
Ep. ad Marcel
He prefigured Jesus Christ in a wonderful manner; in his birth, at the same city; his election, in preference to his brethren; his persecutions, and subsequent glory. Jesus was, in like manner, betrayed by a false friend, and obliged to go out of Jerusalem, laden with his cross. But he acquired fresh splendour by his sufferings, and purchased a more faithful people. The tomb of David remained for many ages, Acts 2:29. Josephus says that it contained vast riches: but this seems to be fabulous. St. Jerome often went to pray at this tomb. (Ep. ad Marcel.)
Calmet
If it be now unknown, the Holy Ghost has left us a more illustrious monument to the honour of this great man, in the Psalms, and Ecclesiasticus 47:2., etc. (Calmet)
We have now only an abridgment of his history, 1 Paralipomenon 29:29.
2:11
Haydock
Seven years. The odd six months are not mentioned, 2 Kings 2:11. (Haydock)
2:12
Salien
Sat, exercising the same authority, as he had done in his father's life-time, 3 Kings 1:53. (Calmet) (St. Augustine, de C.[City of God?] 17:8.) (Salien, the year before Christ 1033.)
Haydock
The public assembly of Israel, convoked by David, had already sworn fidelity to him, 1 Paralipomenon 28:1. (Haydock)
2:15
Calmet
Mine, according to the ordinary course of things. But I was willing to forego my claims, when I perceived that the Lord had made choice of my brother. (Calmet)
2:17
Calmet
Wife. Some think that Joab had instigated Adonias to make this petition, that his party might be strengthened. (Theodoret, q. 7.) But love might be his prompter. (Calmet)
Haydock
Bethsabee consented to further his petition, (Menochius) without suspecting any bad consequences. (Haydock)
2:19
Q. Curt. v
To her. Only fools will despise their parents, Proverbs 15:20., Ecclesiasticus 3:18., and Tobias 4:3. The Persians would allow no one to sit in his mother's presence, without her leave; and Alexander would treat Sysigambis with the like respect. (Q. Curt. v.)
Xenophon
Right hand. In the most honourable place, next to his own, Genesis 48:13. The Turks and Persians give the preference to the left. (Xenophon, Cyrop. viii.)
2:20
Worthington
Thy face, with confusion. He engages to grant her request, if it could be done with any propriety, (Calmet) as a son ought to do. (Worthington)
2:22
Grotius
The kingdom. It was a maxim in most of the oriental courts, that the things which had belonged to the king, should not be enjoyed by any but his successor. (Grotius)
Calmet
Hence Adonias might be suspected of ambitious projects, as his party was still formidable. (Calmet)
The marriage seems also to be unlawful. (Menochius) See 3 Kings 1:4.
Haydock
Yet, if the aforesaid custom subsisted at that time; or, if the marriage had been evidently prohibited, both Adonias and Bethsabee must have acted in a very inconsistent manner, so that we must hesitate before we pronounce sentence. (Haydock)
2:24
St. Jerome
House. This generally denotes children, and Roboam was born this year. Some have considered his birth as miraculous, supposing that Solomon was not above 12 years old, ver. 9. (St. Jerome, Ep. ad Vital.)
2:25
Banaias. The chief officers became executioners, on such occasions, Daniel 2:24. The Romans employed soldiers; which makes Tertullian (Coron. xi.) dissuade Christians from entering the service.
2:26
Salien
Priest. Sadoc had been anointed in his stead, probably by Nathan, in the general assembly, while David was present: they anointed....Sadoc to be high priest, 1 Paralipomenon 29:22. (Salien)
Calmet
But now, Solomon orders Abiathar to retire to his estate, in punishment of his conspiracy. (Calmet)
Haydock
He might have justly put him to death, if he had committed a crime worthy of it; as his dignity did not give him a right to disturb the peace of the state with impunity. (Haydock)
Worthington
Solomon acted as a prophet. (Worthington)
Haydock
God had long before denounced that the family of Eleazar should regain the dignity, which Heli had obtained by some means or other, 1 Kings 2:31. (Haydock)
Solomon only put the divine decree in execution. (Pineda 6:15.)
Menochius
Sadoc had perhaps also passed sentence, as the Levitical tribe had a great sway in the courts of judicature. (Menochius)
Haydock
Abiathar was still honoured with his former title, 3 Kings 4:4. But he was not permitted to officiate, (Calmet) nor to remain in the royal city, as he seemed now to be a dangerous man. (Haydock)
Calmet
A portion of the suburbs had been assigned to Abiathar, unless he had obtained a field by inheritance, or by marrying an heiress, See Jeremias 32:7. (Calmet)
2:28
Joab. The Latin manuscripts, except one, and almost all the ancient editions of Sixtus, etc., read Solomon. "And a messenger came to Solomon that Joab," etc.
Calmet
Solomon. Hebrew, Absalom. Septuagint vary. The difference is of little consequence. (Calmet)
2:30
Haydock
Die, if my life must not be spared. (Haydock)
He knew that the like precaution would not have been able to protect Adonias. It was not just that he, who had despised all that was sacred, should find an asylum at the altar itself.
2:34
2:35
Worthington
Abiathar. See ver. 26. Secular princes sometimes nominate, but they must obey, the pastor. (Worthington)
2:37
Cedron, which led towards Bahurim. He was equally forbidden to go out by any other road; and was put to death for going to Geth.
Head. Thou canst blame only thyself. Solomon might have put this man to death before: but he chose to pay so much deference to the oath of his father, as not to bring him to execution without a fresh offence.
2:39
Abulensis
Servants. Two in number; (Hebrew; Septuagint) perhaps originally from Geth; (Menochius) to the king of which place David had fled, 44 years before. (Abulensis, q. 44.)
2:5
Joab.... These instructions given by David to his son, with relation to Joab and Semei, proceeded not from any rancour of heart, or private pique; but from a zeal for justice, that crimes so public and heinous might not pass unpunished.
2:6
To hell.... This word hell doth not here signify the place or state of damnation; but the place and state of the dead.
2:12
The second part. O• Salomons r•••ne, and actes good and bad.
2:20
In al co••e 〈◊〉 suires•• 〈◊〉 the 〈◊〉 to heare his mother.
2:27
By special instinct Salomon did this extraordinarie fact as a prophet & minister of God, executing his sentence geuen before against the house of ••l• 〈◊〉 the sinnes of his children, •. Reg. 2. •. 31. and for A••athars proper fault 〈◊〉 with Adonias against Salomon 3. Reg. 1.
2:35
Salomon was not only a kīg but also a prophet. Moreouer some secular princes do• 〈◊〉 ••inate spiritual superiours, are in shal them in, ther 〈◊〉 yet their i•••sd•ction is not depending on the 〈◊〉 but the 〈◊〉 to be 〈◊〉 by them Num 27. v. 21.
2:5
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.7
… Nor did he despise him when suing for peace, but honoured him by a banquet. When killed by treachery, he mourned and wept for him. He followed him and honoured his obsequies, and evinced his good faith in desiring vengeance for the murder; for he handed on that duty to his son in the charge that he gave him,
2:9
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.11
… Hence by Hannah prophesying it is said, He will keep the feet of his saints, and the wicked shall be silent in darkness (
2:10
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall see Lazarus come forth bound with grave clothes, we shall look upon the waters of Jordan purified for the washing of the Lord. Thence we shall pass to the folds of the shepherds, we shall pray together in the mausoleum of David.
2:11
Origen † AD 254 Origen's Commentary on the Gospel of John 10.22
… from such supplies I prepared for the house of the saints, three thousand talents of gold from Suphir, and seven thousand talents of stamped silver. that the houses of God may be overlaid with them by the hands of artificers.” For David reigned seven years in Hebron and thirty-three years in Jerusalem;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 2
… For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He saith, “I will defend this city, for mine own sake and for my servant David’s sake.” And to Solomon too He said, that for David’s sake He rent not the kingdom during his lifetime.
2:16
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” ( v. 34, 35 .) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.”
2:17
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” ( v. 34, 35 .) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.”
2:20
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” ( v. 34, 35 .) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.”
2:38
St Augustine of Hippo † AD 430 On the Creed 11
11. “He ascended into heaven:” believe. “He sitteth at the right hand of the Father:” believe. By sitting, understand dwelling: as [in Latin] we say of any person, “In that country he dwelt ( sedit ) three years.” The Scripture also has that expression, that such an one dwelt ( sedisse ) in a city for such a time.
2:2
2. I ENTER INTO THE WAY OF ALL THE EARTH, — that is, of all earthborn creatures, or of all men dwelling on the earth, as if to say: I go toward death, as do other men who inhabit the earth, so that from the earth from which I was formed I may return to earth and dust. It is a metonymy signifying the same as what is said elsewhere: "I enter into the way of all flesh," that is, the way of death, which all who consist of flesh enter. This remembrance of death and the sepulcher is salutary, according to that in Ecclesiastes, chapter vii, verse 40: "In all thy works remember thy last things, and thou shalt never sin." And chapter xiv, verse 12: "Remember that death is not slow, etc., for the testament of this world is," that every man "shall die the death." In like manner St. Antony, when about to die, as St. Athanasius testifies, says to his disciples: "I indeed, my little children, according to the words of the Scriptures, go the way of the fathers. For now the Lord invites me, now I desire to see heavenly things, but you, O my beloved, I admonish, lest you suddenly lose the labor of so much time. Today you think you have taken up religious study, and may the strength of your begun will increase." And St. Paul the first hermit, visited at his death by the instinct of God by St. Antony, as St. Jerome testifies: "Behold," he says, "him whom thou hast sought with such labor, putrid old age covers with unkempt hoariness. Behold you see a man soon to become dust." And shortly after: "Because the time of my sleep has come, and what I have always desired, to be dissolved and to be with Christ, the race being finished, there remains for me the crown of justice; thou art sent by the Lord, that thou mayest cover my little body with earth, nay, that thou mayest return earth to earth." And St. Mary of Egypt to Zosimas: "Bury," she says, "Abba Zosimas, the little body of wretched Mary. Return to the earth what is its own, and add dust to dust. Yet pray the Lord for me." And Barlaam to Josaphat: "No longer now," he says, "dearest son, shall the same house and table join us in this life. For now I enter the last way of my fathers. Wherefore it is thy duty, that through the observance of the divine commandments, and by remaining in this place even to the last day of life, thou mayest show a proof of thy love toward me; thus indeed arranging the course of thy life as thou hast learned, and never ceasing to remember my abject and slothful soul. Fare thee well therefore, and delight and exult in Christ; because thou hast exchanged earthly and perishable goods for eternal and imperishable ones, and the reward of thy works is near, and already he is at hand who renders the reward." Thus Damascenus in their history.
2:3
3. AND OBSERVE THE PRECEPTS OF THE LORD THY GOD. — "Precepts," that is, the commandments which God has commanded thee and others to observe and keep. This is evident from what follows. Precepts therefore are called here things to be kept, by metonymy. THAT THOU MAYEST UNDERSTAND ALL THINGS THAT THOU DOEST, — that is, that thou mayest act intelligently and prudently in whatever thou doest; for this is what the Hebrew word משכל taschekil signifies, whence the Chaldean translator renders it, that thou mayest make prosperous all that thou doest; others, that thou mayest be happy in all that thou doest. For he who prudently conducts his affairs conducts them prosperously. For prudence is the mother of prosperity and happiness, as imprudence is of unhappiness.
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5. AND HE SHED THE BLOOD OF WAR (which namely could have been the cause of war) IN PEACE, AND PUT THE BLOOD OF BATTLE IN HIS GIRDLE, ETC., AND IN HIS SHOE. — as if to say: Joab treacherously slew Abner and Amasa, presenting himself as a friend and embracing them so closely that in the embrace he deceitfully pierced them through, so that his girdle and shoes were stained with the blood of the slain. Thus Lyran, Vatablus and others: but he calls this blood "of war and battle," because the danger of war arose from this slaughter; lest namely all Israel should rebel against David, and should wish to avenge this treacherous slaughter of their leaders Abner and Amasa made by Joab, and therefore David here commands him to be slain. Again, the blood of war alludes to the war in which Abner justly slew Asahel the brother of Joab, whose death Joab therefore avenged by the slaughter of Abner, as if Joab wished to avenge the blood of his brother Asahel by killing Abner, but wrongly and unjustly. For Abner justly slew Asahel in battle; but Joab unjustly and treacherously slew Abner in peace, when Abner was already reconciled to David, nay, was bringing all Israel back to him. Wherefore Joab slew Abner and Amasa in peace as if in battle, and thus treacherously turned peace into battle, and fighting and drawing the sword he deceitfully slew both, when they thought themselves to be in peace, and that all things between them and David and Joab were peaceful, on account of the peace made with him, and Joab presented himself to both deceitfully embracing and kissing them, which was great fraud, injustice and perfidy on Joab's part.
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6. THOU SHALT THEREFORE DO ACCORDING TO THY WISDOM (so that, the opportunity being sought and a just pretext being found, thou mayest punish him), AND THOU SHALT NOT BRING DOWN HIS HOARY HEAD PEACEFULLY TO HELL, — that is to say, Thou shalt not allow him to die peacefully in bed as an old man, but shalt strike him with a violent death; for before Christ all who died descended to hell, at least to the limbo of the fathers. For the law of retaliation was enacted by divine and human natural law, so that he who kills another should be killed. You will say: Why did David not kill Joab, but command Solomon to do it? I answer, because when Joab killed Abner and Amasa, David did not have sufficient power and strength to do it. For he was not yet fully established in the kingdom, but feared Joab, lest he stir up Israel against him, as he had stirred up Abner a little before; afterwards, however, David, being entangled in continuous wars, could not do it, especially because he had need of Joab; for he had no other so suitable to place over the camps. He therefore commanded it to Solomon, who enjoyed complete peace, and thus possessed full dignity and authority. Thus Josephus. Theodoretus brings another reason why David ordered Joab to be killed, because he feared, he says, lest he, using his accustomed malice, should despise the youth of Solomon, and either kill him under the appearance of benevolence, as he had killed the aforesaid, or openly draw up an army and divide Israel by introducing King Adonias, whom he favored, who had not entirely cast away hope of the kingdom, as the following passages will declare.
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8. WHO CURSED ME WITH A MOST GRIEVOUS CURSE. — The Septuagint has odoloroso, that is, grievous; the Chaldean, bitter; in Hebrew it is ממרצת nimretset, which the Hebrews explain to St. Jerome thus, so that by the five letters of which this word consists, five insults which Semei cast upon David are signified. Namely, by the first nun it signifies נואף noeph, that is, adulterer, on account of the adultery with Bethsabee; by the second mem, מואבי Moabi, that is, Moabite, because David derived his lineage from the ignoble Ruth the Moabitess; by the third resh, רוצח rotseach, that is, murderer, on account of Urias and so many others removed from the midst; by the fourth tsade, צרוע tsarua, that is, leper, because David now seemed to be cast out from the city in no other way than lepers are wont to be, whose company all abhor and execrate; by the fifth tau, תועבה is designated toaba, which signifies abominable. THOU SHALT NOT KILL ME WITH THE SWORD. — Hence it is clear that David, when he said to Semei: "Thou shalt not die," did not give him full pardon and impunity, but limited and restricted to the time of David's life, that is to say, I will not kill thee, I will forgive thee thy life throughout my whole life; but after my death beware, because Solomon my son, at my instigation, will seek the occasion to punish thy crime and curse: for since this promise is not due, but gratuitous and liberal, it must be interpreted and limited according to the mind of him who makes the promise, says Abulensis. David therefore commends here to Solomon justice toward all, but especially toward evildoers, whom he himself had hitherto permitted to live mercifully, so that now he himself might satisfy justice; which in his merciful permission was tacitly understood, according to that in Psalm lxxi, 1: "Give to the king thy judgment, O God, and to the king's son thy justice."
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10. DAVID THEREFORE SLEPT WITH HIS FATHERS AND WAS BURIED IN THE CITY OF DAVID, — namely in Sion. "He slept." Holy Scripture calls death sleep, on account of faith and hope in the resurrection. For on the day of judgment we shall awake from death as from sleep unto eternal life. Hence the pious custom of the faithful has it that when someone dies they say: "He fell asleep in the Lord." Moreover Josephus at the end of book VII gives to David this eulogy as it were an epitaph: David was "the best of men and endowed with all the virtues which a king presiding over the safety of so many nations ought to have. For he was strong as no other was: and in the contests undertaken for the protection of his subjects he was the first to expose himself to dangers, by his example stirring the soldier to glorious deeds, and not merely as a lord by command forcing him to duty. The same man was most prudent in counsel, and remarkably skilled in discerning what would be advantageous in the present and what in the future. Besides this, he was temperate, mild, benevolent toward the afflicted, just, humane: which indeed are the chief virtues of kings, nor did he ever deviate from equity in such great power, except in the matter of the wife of Urias. Moreover he left behind such great riches as no other king, either of the Hebrews or of other nations." Concerning his burial he then immediately adds: "Solomon buried him in Jerusalem magnificently, apart from those solemnities in the funerals of kings, having also brought into his monument the greatest riches, the magnitude of which it would be easy to conjecture from what we shall say. For after three hundred years Hyrcanus the high priest, being attacked by Antiochus surnamed Pius, son of Demetrius, wishing to give him money so that he would withdraw his army and lift the siege, and being unable to obtain it from elsewhere, having opened the chamber of the monument of David and having brought out from it three thousand talents, and having paid part of them to Antiochus, he freed himself from the danger of the siege, as we have also indicated elsewhere. And again after many years had elapsed King Herod, having opened another chamber, took away a great sum of money: but neither of them reached the coffins which contained the ashes of the kings. For with singular skill they were so buried underground that they could not be found by those entering the monument." But let the credibility of these things rest with Josephus: for so great a multitude of talents buried in the sepulcher seems almost incredible; and the chambers could scarcely have held them. Moreover in I Paralipomenon xxix, 28, it is said of David: "And he died in a good old age, full of days, and riches, and glory." For he himself was the idea and exemplar of all kings, and therefore in almost all respects a type of Christ, as our Salianus has shown at length year of the world 3021, number 92 and following. See the eulogies of David in Ecclesiasticus xlvii, 2 and following, where I have explained the same things.
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17. THAT HE WOULD GIVE ME ABISHAG THE SHUNAMITE FOR A WIFE. — Abishag was the wife of King David: wherefore Adonijah, the son of David, sought her, that through her, as it were a queen, he might come to the kingdom, and be acclaimed king by the people favoring him. That this counsel was suggested to Adonijah by Joab, who favored his cause, and was a man sagacious and cunning, Theodoret, Hugo, Abulensis, and Dionysius think; for Joab feared Salomon for himself, and with reason, as will soon appear. You will ask, how dared Adonijah seek the wife of his father, when this is forbidden in Leviticus xviii, 7? Josephus, Cajetan and Serarius answer, that there it is forbidden only that no one take in marriage her who has been known by the father. But Abishag was not known by David, but remained a virgin. Wherefore her marriage was not forbidden by that law of Leviticus. Be that as it may, Adonijah seems to have been ignorant of this law and thought this marriage to be lawful, or certainly, blinded by love of the beauty of Abishag and by ambition of reigning, he made light of it. Furthermore, whether by natural law it is lawful and valid that a son take the wife of his father, the opinions of the Doctors vary. For our Thomas Sanchez, book VII On Impediments to Matrimony, disputation 66, teaches that matrimony in the first degree of affinity in the direct line, namely of father-in-law with daughter-in-law, or mother-in-law with son-in-law, is not null by natural law, and therefore is dispensable. He proves it, because such would have been the matrimony of Adonijah with Abishag, the wife of his father David. For if this had been null, surely Adonijah would not have sought her for himself as a wife. Sanchez cites in support of this opinion St. Thomas, Alensis, Abulensis, Gabriel, Tapper and many others. On the other hand, Bellarmine, book I On Matrimony, chapter xxviii, teaches that such matrimony is null by natural law and indispensable, because we never read of a dispensation being granted in such a case. For it is plainly contrary to natural decency and paternal and maternal modesty. The same is held by Father Aegidius Coninck, who from Joseph a Costa, book VI Indies, chapter xxi, relates that Pope Paul IV with the Council of Lima thus decided, namely that the Peruvian Indians, who had contracted matrimony with a stepmother or with a daughter-in-law, should not be admitted to baptism unless they first dissolved such matrimony, as null by natural law. To Abishag, Bellarmine answers, first, that she was not the wife of David; for she is not called a wife in Scripture, but only the warmer of the old man; secondly, if she was a wife, Adonijah sought her unlawfully, as being contrary to the law of Leviticus xviii, 7 and 15, and therefore was justly ordered to be killed by Salomon: for the judgment of Salomon the most wise king ought to prevail more than the request of Adonijah. Paludanus, Soto, Valencia, Navarre, Covarruvias, Sylvester, Vasquez and very many others, whom Sanchez cites in the place cited and Aegidius Coninck, disputation 32 On Impediments to Matrimony, doubt 4, conclusion 3, follow this opinion. The problem therefore is, whether matrimony of father-in-law with daughter-in-law, or of son-in-law with mother-in-law, is null by natural law. For on both sides there are grave authors, these indeed more numerous asserting it, those denying it. Both opinions therefore are probable, and the Pontiff can follow either in practice, so that he either dispenses in it, if a just and weighty cause be present; or denies the dispensation, as he has hitherto denied it (and indeed very recently in these days in which I am at Rome) on account of the indecency of the matter; certainly no public example of this dispensation exists, that I know of. It is certain with all that this matrimony is forbidden by natural law, and much more by the old law, as appears from Leviticus xviii, 15, and xx, 14, and Deuteronomy chapter xxvii, verse 20. Wherefore Adonijah, wishing to violate this law, could and ought justly to be rejected and punished by Salomon, especially because by this he tacitly aimed at the kingdom. Much more by natural law is forbidden and null, and therefore indispensable, is matrimony in the first degree of consanguinity in the direct line, as if a father should wish to take his daughter, or a mother her son, as all doctors teach. Wherefore the Church honors and celebrates St. Dymphna, who, as she was the daughter of the King of Ireland, was sought by him for a wife on account of her beauty, and when she constantly refused this, was beheaded by her father with the sword, and died a Martyr for chastity, whose sanctity God has illustrated with many miracles, and still illustrates; whence there is a great concourse of the possessed and the mad to her tomb (which is at Geel in Brabant) as I have seen with my own eyes. Infamous therefore and swinish was the answer of that courtier and flatterer, who, when asked by Henry VIII, King of England, wishing to marry Anne Boleyn (concerning whom there was strong suspicion that she was his illegitimate daughter) what and what kind of sin it would be if someone should know a mother and her daughter, answered: Such as if someone should eat a chick with a hen. But God showed the contrary, when He most grievously afflicted Henry and all England on account of this marriage, and utterly extinguished all the offspring of Henry. Thus Sander, book I On the Schism of England.
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19. AND THE KING ROSE UP TO MEET HER, AND ADORED HER, — by bowing to her and showing filial reverence. For he received and honored her privately as a mother. For, as the Philosopher Taurus says in Gellius, book II, chapter ii: "Privately between a son holding office and a father in private station, public honors cease, and natural and genuine ones arise." It should be done differently in public. Whence Gellius there praises the son of Fabius Maximus, who, being Consul, and meeting his father the Proconsul on a public road, ordered him to descend from his horse; and Fabius obeyed his son's command, and praised him, since he retained the imperium, which belonged to the people. Moreover, among the Persians a son was not permitted to sit before his mother unless she consented. Whence Alexander the Great addresses the mother of Darius, Sisigambis, whom he revered as a mother, thus in Curtius, book V: "As often as I came to you, I stood until you granted that I might sit."
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20. ASK, MY MOTHER: FOR IT IS NOT FITTING THAT I TURN AWAY THY FACE. — In Hebrew, I will not turn away thy face, that is, that I confound thee and thy face and afflict thee with shame by denying what thou askest. For when something is denied to someone, he is confused, withdraws his face, turns it away, and goes home. Solomon promises that he will grant all things which his mother shall ask; understand, if she asks for things that are just and useful: but not if they are harmful to himself and his mother, as was the case with giving Abisag as wife to Adonias. If Solomon fulfills all the requests of his mother, much more does Christ grant to his mother all things which she obtains for us by supplication. Let us therefore approach her, and through her we shall obtain all things. For neither will Christ confound and put to shame the face of his mother, as St. Bernard often emphasizes; for she neither asks for anything nor can ask for anything that is contrary to the dignity of the Son and her own.
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22. ASK HIM ALSO FOR THE KINGDOM, — as if to say, If thou askest that Abisag be given as wife to Adonias, thou askest him for the kingdom. For he himself seeks the wife of our father King David, so that through her, as it were a queen, he might be elevated to the height of royal dignity and become king; especially because Abiathar the High Priest and Joab the commander of the army are helping him to this end. Thus Rupertus and others.
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25. AND KING SOLOMON SENT BY THE HAND OF BANAIA, — that is, he sent Banaia, so that by his hand Adonias might be slain. This is a Hebraism. Cajetan asserts that Solomon sinned by rashness of judgment, in that he condemned his brother for lèse-majesty by a single judgment, unless indeed this was the custom. But either a single judgment, says Serarius, if it be certain, suffices today, especially where there is danger to the king, lest he be deprived of the kingdom by a rival, as was the case here. Add that Solomon here punished the first invasion of the kingdom made by Adonias, by which he had caused himself to be anointed and crowned king. For although Solomon had forgiven him that, yet he did so on the condition that he would thereafter be faithful to him and keep himself quietly at home, giving no further suspicion of ambition and affected desire for the kingdom; but if he gave such suspicion, he would be punished not only for the suspicion but also for the past invasion of the kingdom. But Adonias, in asking for Abisag as wife, gave Solomon just occasion to suspect that he was again seeking the kingdom. For why does he shamelessly and arrogantly, contrary to the law of nature and divine law, ask for the queen, the wife of his father, unless so that through her he might occupy the throne of his father and become king? Wherefore he was justly struck by Solomon. For Solomon feared him, as one ambitious and restless, always plotting new things and aspiring to the kingdom which was due to him by right of primogeniture: wherefore he would never be secure in the kingdom while he lived. He therefore slew him so that he might secure himself and bring peace to the kingdom. See here again how unhappy David was in his sons. For Amnon violated Thamar, Absalom slew him and rebelled against his father, Adonias sought the kingdom, and was therefore slain by his brother. This was the punishment and penance inflicted on David by God for the adultery and murder of Urias, II Kings xii, 10, saying: "Therefore the sword shall never depart from thy house." Behold what great disasters such brief and small pleasure brought upon him, and what a train and tail of calamities it dragged after itself.
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26. AND THE KING SAID TO ABIATHAR THE PRIEST (pontiff) ALSO: GO TO ANATHOTH TO THY FIELD, THOU ART A MAN WORTHY OF DEATH, — as if to say, Thou deservest to be slain, because thou didst conspire against me with Adonias and didst anoint him as king. Yet I will not slay thee, because thou wast faithful to David my father the priest; but I will only banish thee from Jerusalem, lest thou again plot new things in it among my brothers and citizens against me. Go therefore to thy field in Anathoth, and there rest and attend to thy affairs, and henceforth do not meddle in my affairs and those of the kingdom. Moreover, by this very act Solomon indirectly deposed and deprived Abiathar of the priesthood, because the priest ought to reside in Jerusalem, so that he might direct the priests ministering in the temple, preside over the Synagogue and the council of the Sanhedrin, be of the king's counsel, teach the people, etc. Wherefore, when Abiathar was banished, Solomon appointed Sadoc in his place.
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27. THAT THE WORD OF GOD MIGHT BE FULFILLED, WHICH HE SPOKE UPON THE HOUSE OF HELI IN SILO, — I Kings cap. ii, 30, where God threatens Heli and his posterity with deprivation of life, as well as of the priesthood, and adds vers. 35: "And I will raise me up a faithful priest," namely Sadoc. Therefore Solomon, a wise man, using this occasion of the rebellion of Abiathar, by God's instinct fulfilled these threats against Heli through him, and by restoring Sadoc to the priesthood fulfilled the promise concerning him; thus he transferred the priesthood from the family of Ithamar and Heli, from which Abiathar was, to the original and genuine line of Eleazar, from which Sadoc was. He did this as punishment for the sins both of Heli and of Abiathar; for this man was guilty of capital crime and lèse-majesté, because he had favored Adonias against Solomon, who had been constituted king by God and by his father David: wherefore he cast him into exile, but an honorable one; for he sent him to his native land to his estates, that there he might live out the life which he granted to him in peace. Let no one therefore conclude from this that Emperors and Kings have the right over Pontiffs, so that they can create and depose them. For Solomon deposed Abiathar not by his own authority, but by God's. For God had originally assigned the priesthood to Aaron, and thence to Eleazar as it were to the firstborn, and to his posterity. From this the priesthood deviated to Heli, who was of Ithamar; God therefore commanded it to be restored to the family of Eleazar, namely to Sadoc; and Solomon did this by the instinct and command of God, not as King, but as Prophet, as executor of divine justice, as Bellarmine shows, lib. II De Pontif. cap. xxix. Add, that now in the new law the priesthood is far more holy and sublime than it was in the old law: wherefore even if the pontiff had then been subject to the king, as Abulensis thinks, yet now he is not, because the Pontiff is now the vicar of Christ, who is King of kings, and Lord of lords. See what is said Numer. xxvii, 21.
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28. AND A MESSENGER CAME TO JOAB THAT JOAB HAD DECLINED AFTER ADONIAS, AND HAD NOT DECLINED AFTER SOLOMON, — thus it should be read with the Hebrew, Chaldean, Septuagint, Roman and other versions: therefore it is read wrongly in the Kings and some other texts: And a messenger came to Solomon. The sense is, as if to say, A messenger came to Joab, announcing to him that Adonias had been slain, so that he himself, who had favored Adonias and had conspired with him against Solomon, might provide for his escape, lest he too be slain by Solomon as an associate and partner in the conspiracy of Adonias. AFTER SOLOMON, — thus it should be read with the Septuagint, Roman and other versions. But the Hebrew and Chaldean already have, after Absalom, which Vatablus explains thus, as if to say, Joab, although at first he was faithful to David, and did not decline after Absalom; yet afterwards he was unfaithful, because he conspired with Adonias against Solomon, who had been constituted king by David. Others think Solomon is called Absalom, because Absalom in Hebrew is the same as father of peace: Solomon however is the same as peaceful, and therefore father and arbiter of peace. Thus Ochozias by metathesis is called Joachaz. It is more probable that the modern Hebrew and Chaldean texts are corrupted, and that St. Jerome read in the Hebrew for after Absalom, after Solomon. For thus the Septuagint read, and the antithesis requires it. Thus Sanchez.
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30. I WILL NOT GO OUT. — Joab hoped that the sanctity of the place would protect him, and that Solomon's piety would not permit him to be slain there, and therefore he was unwilling to go out. But his opinion deceived him: for on account of the atrocity of his crimes he was slain there.
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31. DO AS HE HAS SPOKEN, AND KILL HIM, — in the tabernacle, from which Joab does not wish to go out, but in it to be slain and to die. For a voluntary homicide, such as Joab was, treacherously slaying Abner and Amasa, did not enjoy immunity and exemption of the sacred place, according to that: "If a man kill his neighbor on purpose and by lying in wait, thou shalt take him from my altar, that he may die," Exodus cap. xxi, 14. Much more is this sanctioned by law, not divine, but human in the new Testament, in which Christians ought to be holier than the Jews, and more alien from voluntary homicide. See cap. inter alia, De Immunit. Ecclesiarum, and Francis Suarez, tract. De Immunit. Eccli. cap. ix and x. Moreover, at that time the law had not been enacted that the tabernacle would be defiled by human bloodshed, as it has now been enacted that the Christian Church, in which bloodshed has been committed, is to be considered defiled, and again ought to be blessed. Nor justly, says Salianus, could that altar be profaned by spilled blood, which was accustomed to be stained with blood perpetually: the whole violation of the place consisted in force, which directly frustrated the privilege of the place; hence it is certain that Asyla is so called, because it was not permitted to drag the guilty from their bosom as it were. And therefore Solomon rightly believed it to be the same whether to kill Joab at the altar, or to draw him out from there and slay him elsewhere; in either way the place was violated, unless a dispensation of the law had intervened, which here was not required on account of the enormity of the crimes, as I have said.
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44. THE LORD HATH RETURNED THY MALICE UPON THY OWN HEAD, — that is to say, God caused it to pass that the punishment of the malice and curse by which thou didst curse my father David should recoil upon thy own head to thy harm. For thus He disposed all things, so that thou, accepting from me the sentence of death proposed to thee if thou shouldst cross the Jordan, shouldst be condemned by thine own judgment, and by crossing the Jordan shouldst make thyself guilty of death. Therefore Semei was guilty of death on a twofold count. First, because he had transgressed the Jordan contrary to the commandment of Solomon given under penalty of death and accepted by him. Thus Theodoret, Josephus, Serarius and others. Second, because he had cursed David, and Solomon chiefly intended to punish this by his father's command; but nevertheless because David his father had given him pardon throughout his whole life, Solomon was unwilling to change it simply as given by his father, but to limit it by an honourable condition, which because Semei violated, therefore Solomon abrogated the pardon given by his father, and recalled Semei's guilt and punishment.
Machine translation from the Latin, not reviewed.
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The conviction of the Mosaic origin handed down in Israel (Josh. 1:7 ff.; 8:30-35; 1 Kings 2:3) is accepted in the New Testament (Mark 12:16 - Ex. 3:2, 6). The historical authority of Exodus is presupposed and affirmed by the whole Old Testament: the slavery and the miraculous …
… more generically the exposition, whether parenetic or legal, of Israel's duties, and in this latter sense t. occurs ("the book of the t.," "the t. of Moses," etc.) in the "deuteronomic" sections of Josh. and Kings (Josh. 1, 7-8; 8, 31-34; 22, 5; 23, 6; I Kings 2, 3; II Kings 10, 31 to 23, 24-25: 10 times).
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… too would refer to Antiochus IV) or of Antiochus IV Epiphanes (11:31; 12:11). Siqqûs expresses the principal idea (in I Macc. 6:7 only τὸ βδέλυγμα appears): "disgrace, horror, horrible thing"; it is a descriptive designation of the pagan gods or idols (I Reg. 2:5; mostly in the plural: Hos. 9:10, and often in Jer. and Ez.) or of what is connected with idolatrous worship (Zech. 9:7: the sacrificed meats). …
Amasa (Heb. ʿĀmāšāʾ «Bundle»; Septuagint: ʿAṭṭāṣa)
… The latter waited for his hated rival to arrive, and killed him treacherously, pretending to embrace him, near Gibeon (ibid. 8-13). David was deeply grieved by the murder of his nephew, and as he was dying he charged Solomon to avenge him (I Kings 2:5, 32-34). Angelo Penna
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… He hosted David as a fugitive because of Absalom's rebellion (II Sam. 17:27). Later invited by the grateful king to settle with him in Jerusalem, he politely refused on account of his advanced age: 80 years (ibid. 19:31-39). His descendants shared the fortunes of the people of Israel (I Kings 2:7). In the time of Ezra and Nehemiah some of them, being unable to prove their belonging to the priestly class, were deprived of the office they had exercised until then (Ezra 2:61; …
Kimhām (Hebrew Kimhām, Septuagint Chamari)
KIMHĀM (Hebrew Kimhām, Septuagint Chamari). - Son of Barzillai (v.) of Gilead (II Sam. 19:37-40; I Kings 2:7). After Absalom's defeat he followed David to Jerusalem. …
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Mahanaim (Hebrew "Two Armies" or "Two Camps")
… Wādi ez-Zerqā), he encountered hosts of angels (Gen. 32:2). It was on the border between the tribes of Gad and Manasseh (Josh. 13:26, 30). David withdrew there during the rebellion of Absalom, who died not far from M. (II Sam. 17:24, 29; 19:32; I Kings 2:8).
Semei (Heb. Šim'î "[The Lord] Has Heard Me")
… Absalom (II Sam. 16, 5-8). Pardoned at that moment by David despite the requests for vengeance on the part of Abishai (v.), and also upon his return (ibid. 16, 9-14; 19, 16-23), he was years later put to death by Solomon, whose orders he had transgressed (I Kings 2, 8 ff. 36-46).
2:10
… that Joseph has been devoured by a wild beast! Num. 16, 30: the earth opens and swallows the guilty who "descend alive into šē'ōl; cf. Judic. 2, 10. David, Omri, Manasseh "were gathered to their fathers," but were not buried in the family tomb (I Reg. 2, 10; 16, 28; II Reg. 21, 18); the same holds for Abraham, Ishmael, Aaron and Moses.
… the successive Jewish cemeteries, cut into rocky walls, but also artificial ones (cf. for Abraham and Sarah: Gen. 23, 4-20; for Deborah: ibid. 35, 8; for Jacob, ibid. 49, 29-30; for Moses: Deut. 34, 6; for Joshua: Ios. 24, 30-33; for David: I Reg. 2, 10; for Solomon: ibid. 11, 43; etc.). …
2:11
Hebron (Hebrew: Hebrōn «Union, league»; Septuagint: Χέβρων)
10:3, 36-39; 12:10) and then repopulated with Calebites (Josh. 14:12). It later became a city of refuge, and David, who had found shelter there while persecuted by Saul, chose it as his capital, remaining there seven and a half years (II Sam. 2:1-3:11; 5:1-5; I Kings 2:11; I Chron. 29:27). Absalom made it the center of the revolt against his father (II Sam. 15:7-10) and Rehoboam refortified it. During the exile it fell into the hands of the Edomites, …
2:13
Abisag (Hebrew 'father of error' [?])
… Solomon saw in the request a political maneuver — the possession, even partial, of the royal harem attested a right to the throne (cf. II Sam. 3:7 ff.; 16:22) — and had Adonijah put to death (I Kings 2:13-25). Francesco Spadafora
Adonias (Hebrew 'Adonijah[ā], «My Lord is Yahweh»)
… 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, suspecting in his elder brother hidden aspirations to the throne, immediately had him killed (I Kings 2:13-25).
2:25
… (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).
2:26
Abiathar (Hebrew *'Ebhithār* 'father of abundance')
… 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.).
… David, Abiezer (2 Sam. 23:27; 1 Chron. 11:28; 27:12) and Jehu (1 Chron. 12:3), and of the prophet Jeremiah (Jer. 1:1), who, however, had much to suffer from his fellow townsmen (Jer. 11:18-23). The high priest Abiathar was confined there by Solomon (1 Kings 2:26). About 4 km. northeast of Jerusalem (Flavius Josephus, Ant. Jud., X, 7, 3; Eusebius - St. Jerome, Onomast., 26, 27; St. Jerome, In Jeremiam, 1, 1; PL 24, 682), it was situated on …
I Reg. 2, 26, "of iniquity": Iob. 34, 36); I Sam. 25, 25; 30, 22; II Sam. 16, 7; 20, 1; I Reg. 21, 13; Prov. 6, 12; 16, 27; 19, 28 (Eccli. 11, 32). Alone, used elliptically (for 'īl …
… with the descendants of Eleazar (the family of Zadok) (1 Chron. 15:11 ff.; 16:37-43). The latter, superior also in number (1 Chron. 24:1-18), prevailed, particularly from the time of Solomon, who exiled Abiathar and gave the high priesthood to Zadok (1 Kings 2:26 f.). A predominance that became exclusivity after the exile (cf. Ezek. 40:46; 44:15 f.). Among those who returned with Ezra there was a Daniel, a descendant of I. (Ezra 8:2).
… 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. …
2:28
Moses in the two official and essential altars of the Tabernacle, later enlarged in Solomon's Temple: a) the altar of holocausts (Ex. 28:1-8; 38:1-7), the altar par excellence (I Reg. 2:28), in the court, destined also for unbloody sacrifices, of acacia wood covered with bronze, called therefore also the "bronze altar" (I Reg. 8:64; II Reg. 16:14), three cubits high …
2:34
… 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).
2:39
… A. wanted to take David and his men with him in the campaign against Israel that ended at Gilboa with the death of Saul, but the other leaders, less naive than he, opposed it (I Sam. 27 and 29). In the time of Solomon, A. restores to Shimei (v.) his escaped slaves (I Reg. 2, 39 ff.). …
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.