Ionathas trusting in God, accompained with one man, his father not knowing, goeth into the Philisthijms campe; killeth twentie men and trubleth their whole armie. 16. Saul vnderstanding the same, approcheth with his armie, and they gette a great victorie. 24. But Saul hauing commanded vnder paine of death, that none should eate til night, Ionathas for taisting a litle honie (though ignorant of the prohibition) is iudged to die. 45. But the people oppose themselues, and deliuer him from death. 47. Saul prospereth in his kingdom, with his samilie.
1Now it came to pass one day that Jonathan, the son of Saul, said to the young man that bore his armour: Come, and let us go over to the garrison of the Philistines, which is on the other side of yonder place. But he told not this to his father.E avvenne che un giorno disse Gionata figliuolo di Saul al giovanetto suo scudiere: Vieni, andiamo verso la stazione de' Filistei, che è di là da quel luogo. Ma non diede parte di ciò a suo padre.AND it chanced on a certeine day that Ionathas the sonne of Saul sayd to the yong man that bare his armour: Come, & let vs passe to the garison of the Philisthijms, which is beyond yonder place. But to his father he told not this same thing.Et accidit quadam die ut diceret Jonathas filius Saul ad adolescentem armigerum suum: Veni, et transeamus ad stationem Philisthinorum, quæ est trans locum illum. Patri autem suo hoc ipsum non indicavit. 2And Saul abode in the uttermost part of Gabaa, under the pomegranate tree, which was in Magron: and the people with him were about six hundred men.Saul allora si stava all'estremità del territorio di Gabaa sotto il melogranato, che era in Magron, e avea seco una banda di circa secento uomini.Moreouer Saul abode in the vtmost part of Gabaa vnder the pomegranate tree, which was in Magron: and the people with him was about six hundred men.Porro Saul morabatur in extrema parte Gabaa sub malogranato, quæ erat in Magron: et erat populus cum eo quasi sexcentorum virorum. 3And Achias, the son of Achitob, brother of Ichabod the son of Phinees, the son of Heli, the priest of the Lord in Silo, wore the ephod. And the people knew not whither Jonathan was gone.E Achia figliuolo di Achitob fratello d'Ichabod figliuolo di Phinees, il quale era figliuolo di Heli sacerdote sommo del Signore in Silo, portava l'Ephod. E il popolo ignorava, dove fosse andato Gionata.And Achias the sonne of Achitob the brother of Ichabod the sonne of Phinees, which was borne of Heli the priest of our Lord in Silo, bare the ephod. But the people also was ignorant whither Ionathas was gone.Et Achias filius Achitob fratris Ichabod filii Phinees, qui ortus fuerat ex Heli sacerdote Domini in Silo, portabat ephod. Sed et populus ignorabat quo isset Jonathas. 4Now there were between the ascents, by which Jonathan sought to go over to the garrison of the Philistines, rocks standing up on both sides, and steep cliffs like teeth on the one side, and on the other, the name of the one was Boses, and the name of the other was Sene:E la salita, per cui Gionata tentava di arrivare alla stazione de' Filistei era tra i massi che uscivan in fuori dall'una e dall'altra parte, e scogli di qua e di là scoscesi, e fatti a similitudine di denti, de' quali uno avea nome Boses, e l'altro Sene.And there were betwen the ascentes, by the which Ionathas endeuoured to passe vnto the garison of the Philistijms, rockes standing vp on both sides, and as it were in maner of teeth stiepe broken rockes on either side, the name of one Boses, and the name of the other Sene:Erant autem inter ascensus per quos nitebatur Jonathas transire ad stationem Philisthinorum, eminentes petræ ex utraque parte, et quasi in modum dentium scopuli hinc et inde prærupti: nomen uni Boses, et nomen alteri Sene:
5One rock stood out toward the north, over against Machmas, and the other to the south, over against Gabaa.Uno scoglio spuntava a settentrione dirimpetto a Machmas; e l'altro a mezzodì vergo Gabaa.one rocke standing out toward the North ouer against Machmas, and the other to the South, against Gabaa.unus scopulus prominens ad aquilonem ex adverso Machmas, et alter ad meridiem contra Gabaa. 6And Jonathan said to the young man that bore his armour: Come, let us go over to the garrison of these uncircumcised, it may be the Lord will do for us: because it is easy for the Lord to save either by many, or by few.Or disse Gionata al giovinetto suo scudiere: Vieni, andiamo alla stazione di questi incirconcisi: chi sa che il Signore non sia con noi: perocché non è difficile pel Signore il dar vittoria alla molta o alla poca gente.And Ionathas sayd to the yong man that bare his armour: Come, let vs passe to the station of these vncircumcised, if haply our Lord wil make for vs: because it is not hard for our Lord to saue either in manie, or in fewe.Dixit autem Jonathas ad adolescentem armigerum suum: Veni, transeamus ad stationem incircumcisorum horum, si forte faciat Dominus pro nobis: quia non est Domino difficile salvare, vel in multis, vel in paucis. 7And his armourbearer said to him: Do all that pleaseth thy mind: go whither thou wilt, and I will be with thee wheresoever thou hast a mind.E il suo scudiere gli disse: Fa tutto quello che ti piace: và dove tu vuoi, e io sarò teco dovunque ti parrà.And his esquier sayd to him: Doe al thinges which please thy minde: goe whither thou desirest, and I wil be with thee wheresoeuer thou wilt.Dixitque ei armiger suus: Fac omnia quæ placent animo tuo: perge quo cupis, et ero tecum ubicumque volueris. 8And Jonathan said: Behold we will go over to these men. And when we shall be seen by them,E Gionata disse: Ecco che noi ci accostiamo a coloro. E quando eglino ci avranno scoperti,And Ionathas sayd: Behold we passe to these men. And when we shal appeare to them,Et ait Jonathas: Ecce nos transimus ad viros istos. Cumque apparuerimus eis, 9If they shall speak thus to us: Stay till we come to you: let us stand still in our place, and not go up to them.Se ci parlano in questa guisa: Fermatevi, sino a tanto che venghiamo a voi; arrestiamoci in quel luogo, e non andiamo fino a loro.If they shal speake to vs in this maner: Tarie til we come to you: let vs stand in our place, and not goe vp to them.si taliter locuti fuerint ad nos: Manete donec veniamus ad vos: stemus in loco nostro, nec ascendamus ad eos.
10But if they shall say: Come up to us: let us go up, because the Lord hath delivered them into our hands, this shall be a sign unto us.Ma se diranno: Venite a noi: avanziamoci, perocché il Signore gli ha dati nelle mani nostre: Questo sarà il nostro segnale.But if they shal say: Come vp to vs: let vs goe vp, because our Lord hath deliuered them in our handes, this shal be a signe vnto vs.Si autem dixerint: Ascendite ad nos: ascendamus, quia tradidit eos Dominus in manibus nostris: hoc erit nobis signum. 11So both of them discovered themselves to the garrison of the Philistines: and the Philistines said: Behold the Hebrews come forth out of the holes wherein they were hid.E furono scoperti ambedue dalla stazione de' Filistei, e dissero i Filistei: Ecco gli Ebrei che escono dalle caverne, nelle quali si erano nascosti.Both of them therefore appeared to the station of the Philisthims: & the Philistijms sayd: Behold the Hebrewes come out of the caues, wherein they were hid.Apparuit igitur uterque stationi Philisthinorum: dixeruntque Philisthiim: En Hebræi egrediuntur de cavernis in quibus absconditi fuerant. 12And the men of the garrison spoke to Jonathan, and to his armourbearer, and said: Come up to us, and we will shew you a thing. And Jonathan said to his armourbearer: Let us go up, follow me: for the Lord hath delivered them into the hands of Israel.E alcuni della stazione parlarono e dissero a Gionata, e al suo scudiere: Venite a noi, e v'insegneremo qualche cosa. E Gionata disse al suo scudiere: Andiamo, seguimi: perocché il Signore gli ha dati nelle mani d'Israele.And the men of the garnison spake to Ionathas and to his esquier, and sayd: Come vp to vs, and we wil shew you a thing. And Ionathas sayd to his esquier: Let vs goe vp, folow me: for our Lord hath deliuered them into the handes of Israel.Et locuti sunt viri de statione ad Jonathan et ad armigerum ejus, dixeruntque: Ascendite ad nos, et ostendemus vobis rem. Et ait Jonathas ad armigerum suum: Ascendamus: sequere me: tradidit enim Dominus eos in manus Israël. 13And Jonathan went up creeping on his hands and feet, and his armourbearer after him. And some fell before Jonathan, others his armourbearer slew as he followed him.E Gionata salì, rampicandosi colle mani e coi piedi, e dietro a lui il suo scudiere. Quindi altri cadevano appiè di Gionata, altri ne uccideva il suo scudiere, andandogli appresso.And Ionathas went vp on his handes & feete creeping, and his esquier after him. Therefore some fel before Ionathas, other some his esquier folowing slewe.Ascendit autem Jonathas manibus et pedibus reptans, et armiger ejus post eum. Itaque alii cadebant ante Jonathan, alios armiger ejus interficiebat sequens eum.
14And the first slaughter which Jonathan and his armourbearer made, was of about twenty men, within half an acre of land, which a yoke of oxen is wont to plough in a day.E questa fu la prima strage, nella quale furono messi a morte da Gionata, e dal suo scudiere circa a venti uomini nella metà d'un iugero, spazio che suole arare in un dì un paio di bovi.And the first slaughter, with which Ionathas & his esquier made, was as it were of twentie men in the halfe part of an aker, which a yoke of oxen is wont to plough in a day.Et facta est plaga prima qua percussit Jonathas et armiger ejus, quasi viginti virorum in media parte jugeri quam par boum in die arare consuevit. 15And there was a miracle in the camp, in the fields: and all the people of their garrison, who had gone out to plunder, were amazed, and the earth trembled: and it happened as a miracle from God.E lo sbigottimento fu grande negli alloggiamenti, e per la campagna: perocché anche tutta la gente di quella schiera che era andata a predare, s'impaurì, e fu sommossa la terra: e fu come un miracolo di Dio.And there was made a miracle in the campe, through the fieldes: yea and al the people of their garrison, which had gone to take prayes, was astonyed, and the land was trubled: and it happened as a miracle from God.Et factum est miraculum in castris per agros: sed et omnis populus stationis eorum qui ierant ad prædandum, obstupuit, et conturbata est terra: et accidit quasi miraculum a Deo. 16And the watchmen of Saul, who were in Gabaa of Benjamin looked, and behold a multitude overthrown, and fleeing this way and that.E gli esploratori di Saul, che erano a Gabaa di Beniamin, osservarono, e videro la moltitudine in iscompiglio, e che fuggiva in questa, e in quella parte.And the watchemen of Saul, which were in Gabaa, of Beniamin looked, & loe a multitude ouerthrowen, & fleeing hither and thither.Et respexerunt speculatores Saul qui erant in Gabaa Benjamin, et ecce multitudo prostrata, et huc illucque diffugiens. 17And Saul said to the people that were with him: Look, and see who is gone from us. And when they had sought, it was found that Jonathan and his armourbearer were not there.E Saul disse alla gente, che era con lui: Fate ricerca, e vedete chi siasi partito dei nostri. E fatta ricerca trovarono, che mancava Gionata, e il suo scudiere.And Saul sayd to the people, which was with him: Enquire, and see who is gone from vs. And when they had sought, it was found that Ionathas was not present and his esquier.Et ait Saul populo qui erat cum eo: Requirite, et videte quis abierit ex nobis. Cumque requisissent, repertum est non adesse Jonathan et armigerum ejus.
18And Saul said to Achias: Bring the ark of the Lord. (For the ark of God was there that day with the children of Israel.)E Saul disse ad Achia: Va dinanzi all'arca di Dio, perocché era quivi allora l'arca di Dio co' figliuoli d'Israele.And Saul sayd to Achias: Bring the arke of our Lord. (for the arke of God was there that day with the children of Israel.)Et ait Saul ad Achiam: Applica arcam Dei. (Erat enim ibi arca Dei in die illa cum filiis Israël.) 19And while Saul spoke to the priest, there arose a great uproar in the camp of the Philistines: and it increased by degrees, and was heard more clearly. And Saul said to the priest: Draw in thy hand.E mentre Saul parlava al sacerdote, si levò un gran tumulto nel campo de' Filistei: e appoco appoco cresceva, e si faceva sentire più distintamente. E Saul disse al sacerdote: Abbassa le mani.And when Saul spake to the priest, there arose a great tumult in the campe of the Philistijmes: and it grewe by litle and litle, and sounded more cleerely. And Saul sayd to the priest: Draw together thy hand.Cumque loqueretur Saul ad sacerdotem, tumultus magnus exortus est in castris Philisthinorum: crescebatque paulatim, et clarius resonabat. Et ait Saul ad sacerdotem: Contrahe manum tuam. 20Then Saul, and all the people that were with him, shouted together, and they came to the place of the fight: and behold every man’s sword was turned upon his neighbour, and there was a very great slaughter.E allora Saul, e tutto il popolo che era con lui, gettò un grido e andarono fino al luogo del tumulto: e videro, come ciascuno avea rivolta la spada contro il vicino, e la strage era grande formisura.Saul therefore and al the people that was with him, shouted together, and they came to the place of the fight: and behold euerie mans sword had beene turned to his neighbour, and a slaughter exceding great.Conclamavit ergo Saul, et omnis populus qui erat cum eo, et venerunt usque ad locum certaminis: et ecce versus fuerat gladius uniuscujusque ad proximum suum, et cædes magna nimis. 21Moreover, the Hebrews that had been with the Philistines yesterday and the day before, and went up with them into the camp, returned to be with the Israelites, who were with Saul and Jonathan.E oltre a questo quegli Ebrei, i quali ne' dì precedenti erano co' Filistei, e con essi erano andati in campo, voltaron casacca unendosi cogli Israeliti, i quali erano con Saul, e con Gionata.But the Hebrewes also which had bene with the Philistijms yesterday and the day before, and went vp with them in the campe, returned to be with Israel, which were with Saul and Ionathas.Sed et Hebræi qui fuerant cum Philisthiim heri et nudiustertius, ascenderantque cum eis in castris, reversi sunt ut essent cum Israël qui erant cum Saul et Jonatha.
22And all the Israelites that had hid themselves in mount Ephraim, hearing that the Philistines fled, joined themselves with their countrymen in the fight. And there were with Saul about ten thousand men.E tutti parimente gli Israeliti, i quali si erano nascosti nel monte Ephraim, avendo saputo, come i Filistei si fuggivano, si congiunsero colla loro gente per combattere, onde Saul avea circa a dieci mila uomini.Al the Israelites also which had hid themselues in mount Ephraim, hearing that the Philistijms were fled, ioyned them selues with their fellowes in battel. And there were with Saul as it were ten thousand men.Omnes quoque Israëlitæ qui se absconderant in monte Ephraim, audientes quod fugissent Philisthæi, sociaverunt se cum suis in prælio. Et erant cum Saul quasi decem millia virorum. 23And the Lord saved Israel that day. And the fight went on as far as Bethaven.E il Signore salvò in quel giorno Israele: e i combattenti arrivarono sino a Bethaven:And our Lord in that day saued Israel. and the fight reached as farre as Bethauen.Et salvavit Dominus in die illa Israël: pugna autem pervenit usque ad Bethaven. 24And the men of Israel were joined together that day: and Saul adjured the people, saying: Cursed be the man that shall eat food till evening, till I be revenged of my enemies. So none of the people tasted any food.E gli uomini d'Israele si riunirono in quel giorno: ma Saul con giuramento protestò, e disse al popolo: Maledetto l'uomo, il quale mangerà pane prima della sera, fino a tanto che io prenda vendetta dei miei nemici. E tutto il popolo non mangiò pane.And the men of Israel were ioyned among themselues in that day: and Saul adiured the people, saying: Cursed be the man, that shal eate bread vntil euening, til I be reuenged of myne enemies. And the whole people did eate no bread:Et viri Israël sociati sunt sibi in die illa: adjuravit autem Saul populum, dicens: Maledictus vir qui comederit panem usque ad vesperam, donec ulciscar de inimicis meis. Et non manducavit universus populus panem: 25And all the common people came into a forest, in which there was honey upon the ground.E tutta la ciurma del paese giunse in un bosco, dove il miele era sparso per terra.and al the common people of the land came into a forest, wherein was honie vpon the face of the field.omneque terræ vulgus venit in saltum, in quo erat mel super faciem agri. 26And when the people came into the forest, behold the honey dropped, but no man put his hand to his mouth. For the people feared the oath.Ed entrata la gente nel bosco, diede loro negli occhi il liquido miele: ma nissuno se ne accostò colla mano alla bocca, perocché il popolo ebbe tema del giuramento.The people therefore entred into the forest, and there appeared dropping honie, and no man put his hand to his mouth. for the people feared the oath.Ingressus est itaque populus saltum, et apparuit fluens mel, nullusque applicuit manum ad os suum: timebat enim populus juramentum.
27But Jonathan had not heard when his father adjured the people: and he put forth the end of the rod, which he had in his hand, and dipt it in a honeycomb: and he carried his hand to his mouth, and his eyes were enlightened.Ma Gionata non avea sentito, quanto il padre suo fece protesta al popolo con giramento: e stese la punta del bastone, che avea in mano, e la intime in un favo di miele, e se l'appressò alla bocca, e ricuperò il lume degli occhi.But Ionathas had not heard when his father adiured the people: and he put forth the tippe of the rod, which he had in his hand, and dipped it into a honie combe: and he turned his hand to his mouth, and his eies were illuminated.Porro Jonathas non audierat cum adjuraret pater ejus populum: extenditque summitatem virgæ quam habebat in manu, et intinxit in favum mellis: et convertit manum suam ad os suum, et illuminati sunt oculi ejus. 28And one of the people answering, said: Thy father hath bound the people with an oath, saying: Cursed be the man that shall eat any food this day. (And the people were faint.)Ma uno del popolo lo avvisò, e disse: Il padre tuo ha legato con giuramento il popolo, dicendo: Maledetto l'uomo, che oggi mangerà pane: or il popolo era senza forze.And one of the people answering, sayd: Thy father hath bound the people with an oath, saying: Cursed be the man that shal eate bread this day. (and the people was faynt)Respondensque unus de populo, ait: Jurejurando constrinxit pater tuus populum, dicens: Maledictus vir qui comederit panem hodie. (Defecerat autem populus.) 29And Jonathan said: My father hath troubled the land: you have seen yourselves that my eyes are enlightened, because I tasted a little of this honey:E disse Gionata: Il padre mio ha sconvolta ogni cosa: voi avete veduto, come aver gustato un tanto di quel miele mi la renduto il lume degli occhi:And Ionathas sayd: My father hath trubled the land: your selues haue seene that myn eies are illuminated, because I haue tasted a litle of this honie:Dixitque Jonathas: Turbavit pater meus terram: vidistis ipsi quia illuminati sunt oculi mei, eo quod gustaverim paululum de melle isto: 30How much more if the people had eaten of the prey of their enemies, which they found? had there not been made a greater slaughter among the Philistines?Quanto più, se il popolo avesse mangiato delle cose predate a' suoi nemici? non si sarebb'egli fatto più gran macello de' Filistei?how much more if the people had eaten of the praye of their enemies, which they found? had there not beene made a greater plague in the Philistijms?quanto magis si comedisset populus de præda inimicorum suorum, quam reperit ? nonne major plaga facta fuisset in Philisthiim ?
31So they smote that day the Philistines, from Machmas to Aialon. And the people were wearied exceedingly.Inseguirono adunque in quel dì i Filistei da Machmas fino ad Ajalon: ma il popolo era sommamente abbattuto di forze:They stroke therefore in that day the Philistijms from Machmas vnto Ailon. And the people was wearied excedingly:Percusserunt ergo in die illa Philisthæos a Machmis usque in Ajalon. Defatigatus est autem populus nimis: 32And falling upon the spoils, they took sheep, and oxen, and calves, and slew them on the ground: and the people ate them with the blood.E datosi al saccheggio preser le pecore, e i bovi, e i vitelli, e gli scannaron per terra: e il popolo li mangiò col sangue.and being turned to the praye tooke sheepe, and oxen, and calues, & slew them on the ground: and the people did eate with bloud.et versus ad prædam tulit oves, et boves, et vitulos, et mactaverunt in terra: comeditque populus cum sanguine. 33And they told Saul that the people had sinned against the Lord, eating with the blood. And he said: You have transgressed: roll here to me now a great stone.E fu riferito a Saul, come il popolo avea peccato contro il Signore, mangiando (carne) con del sangue. Ed egli disse: Avete fatto male: rotolate qua da me subito un gran sasso.And they told Saul saying that the people had sinned to our Lord, eating with bloud. Who sayd: You haue transgressed: Roule to me euen now a great stone.Nuntiaverunt autem Sauli dicentes quod populus peccasset Domino, comedens cum sanguine. Qui ait: Prævaricati estis: volvite ad me jam nunc saxum grande. 34And Saul said: Disperse yourselves among the people, and tell them to bring me every man his ox and his ram and slay them upon this stone, and eat, and you shall not sin against the Lord, in eating with the blood. So all the people brought every man his ox with him till the night: and slew them there.E soggiunse Saul: Andate attorno tra la gente, e dite loro, che ciascheduno meni qua il suo bue, e il suo ariete, e ammazzateli sopra di questo sasso, e poi mangiateli: così non peccherete contro il Signore, mangiandoli con del sangue. Tutto il popolo adunque menaron ciascuno di propria mano i loro buoi sino che fu notte, e ivi gli scannarono.And Saul sayd: Disperse your selues among the common people, and tel them that euerie man bring me his oxe and ramme, and kil ye them vpon this same, and eate, and you shal not sinne to our Lord eating with bloud. Al the people therefore brought euerie man his oxe in his hand vntil night: and slewe them there.Et dixit Saul: Dispergimini in vulgus, et dicite eis ut adducat ad me unusquisque bovem suum et arietem, et occidite super istud, et vescimini, et non peccabitis Domino comedentes cum sanguine. Adduxit itaque omnis populus unusquisque bovem in manu sua usque ad noctem: et occiderunt ibi.
35And Saul built an altar to the Lord: and he then first began to build an altar to the Lord.E Saul edificò un altare al Signore; e allora fu, ch'ei principiò a edificare altari al Signore.And Saul built an altar to our Lord; and then first did he beginne to build an altar to our Lord.Ædificavit autem Saul altare Domino, tuncque primum cœpit ædificare altare Domino. 36And Saul said: Let us fall upon the Philistines by night, and destroy them till the morning light, and let us not leave a man of them. And the people said: Do all that seemeth good in thy eyes. And the priest said: Let us draw near hither unto God.Disse poi Saul: Diamo addosso a' Filistei stanotte, e facciamone macello sino al nuovo giorno, e non ne lasciamo testa. E il popolo disse: Fa tutto quello che ti piace. E il sacerdote disse: Accostiamoci qua a Dio.And Saul sayd: Let vs fal vpon the Philistijms by night, and let vs spoyle them til it waxe light in the morning, neither let vs leaue a man of them. And the people sayd: Doe al that semeth good in thyne eies. And the priest sayd: Let vs approch hither to God.Et dixit Saul: Irruamus super Philisthæos nocte, et vastemus eos usque dum illucescat mane, nec relinquamus ex eis virum. Dixitque populus: Omne quod bonum videtur in oculis tuis, fac. Et ait sacerdos: Accedamus huc ad Deum. 37And Saul consulted the Lord: Shall I pursue after the Philistines? wilt thou deliver them into the hands of Israel? And he answered him not that day.E Saul interrogò il Signore: Inseguirò io i Filistei? Li darai tu nelle mani d'Israele? Ma questa volta non ne ebbe risposta.And Saul consulted our Lord: Shal I pursew the Philistijms? wilt thou deliuer them into the handes of Israel? And he answered him not in that day.Et consuluit Saul Dominum: Num persequar Philisthiim ? si trades eos in manus Israël ? Et non respondit ei in die illa. 38And Saul said: Bring hither all the corners of the people: and know, and see by whom this sin hath happened to day.E Saul disse: Fate che si accostino qua tutti i capi del popolo: e disaminate, e vedete per colpa di chi avvenga oggi questo disordine.And Saul sayd: Bring hither al the corners of the people: and know, and see by whom this sinne hath chanced to day.Dixitque Saul: Applicate huc universos angulos populi: et scitote, et videte per quem acciderit peccatum hoc hodie. 39As the Lord liveth, who is the Saviour of Israel, if it was done by Jonathan, my son, he shall surely die. In this none of the people gainsayed him.Viva il Signore salvator d'Israele, se il reo fosse Gionata mio figliuolo, egli morrà senza remissione. Sopra di che nissuno di tutto il popolo gli contraddisse.Our Lord the sauiour of Israel liueth, that if it were done by Ionathas my sonne, he shal die without reuoking. Whereunto none of the people gaynesayed him.Vivit Dominus salvator Israël, quia si per Jonathan filium meum factum est, absque retractione morietur. Ad quod nullus contradixit ei de omni populo.
40And he said to all Israel: Be you on one side and I, with Jonathan, my son, will be on the other side. And the people answered Saul: Do what seemeth good in thy eyes.Ed egli disse a tutto Israele: Mettetevi tutti voi da un lato, e io con Gionata mio figliuolo starò dall'altro lato. E il popolo rispose a Saul: Fa quello che a te piace.And he sayd to al Israel: Be you seperated into one side, and I with Ionathas my sonne wil be on the other side. And the people answered Saul: Doe what semeth good in thyn eies.Et ait ad universum Israël: Separamini vos in partem unam, et ego cum Jonatha filio meo ero in parte altera. Responditque populus ad Saul: Quod bonum videtur in oculis tuis, fac. 41And Saul said to the Lord: O Lord God of Israel, give a sign, by which we may know, what the meaning is, that thou answerest not thy servant to day: If this iniquity be in me, or in my son Jonathan, give a proof: or if this iniquity be in thy people, give holiness. And Jonathan and Saul were taken, and the people escaped.E Saul disse al Signore Dio d'Israele: Signore Dio d'Israele, dà a conoscere per qual motivo non hai data adesso risposta al tuo servo. Se la colpa viene da me, o da mio figliuolo Gionata, dallo a conoscere: che se questa colpa è nel tuo popolo, fa conoscere la tua santità. E la sorte scoprì Saul, e Gionata, e assolvè il popolo.And Saul sayd to our Lord: Lord God of Israel, geue a signe: and Ionathas was caught and Saul, and the people went forth.Et dixit Saul ad Dominum Deum Israël: Domine Deus Israël, da indicium: quid est quod non responderis servo tuo hodie ? si in me, aut in Jonatha filio meo, est iniquitas hæc, da ostensionem: aut si hæc iniquitas est in populo tuo, da sanctitatem. Et deprehensus est Jonathas et Saul: populus autem exivit. 42And Saul said: Cast lots between me, and Jonathan, my son. And Jonathan was taken.E Saul disse: Tirate le sorti sopra di me, e sopra Gionata mio figliuolo. E Gionata vi restò.And Saul sayd: Cast ye lotte betwen me, and Ionathas my sonne. And Ionathas was taken.Et ait Saul: Mittite sortem inter me et inter Jonathan filium meum. Et captus est Jonathas. 43And Saul said to Jonathan: Tell me what thou hast done. And Jonathan told him, and said: I did but taste a little honey with the end of the rod, which was in my hand, and behold I must die.E Saul disse a Gionata: Dimmi quel che hai fatto: E Gionata confessò, e gli disse: Gustai avidamente colla punta del bastone, che aveva in mano, un pochettino di miele; ed ecco ch'io mi muojo.And Saul sayd to Ionathas: Tel me what thou hast done. And Ionathas told him, and sayd: Tasting I tasted in the tippe of the rod, which was in myn hand a litle honie, and behold I die.Dixit autem Saul ad Jonathan: Indica mihi quid feceris. Et indicavit ei Jonathas, et ait: Gustans gustavi in summitate virgæ quæ erat in manu mea, paululum mellis, et ecce ego morior.
44And Saul said: May God do so and so to me, and add still more: for dying thou shalt die, O Jonathan.E Saul disse: Il Signore faccia a me questo, e peggio, se tu, o Gionata, non andrai oggi alla morte.And Saul sayd: These thinges doe God to me, and these thinges adde he, that dying thou shalt die Ionathas.Et ait Saul: Hæc faciat mihi Deus, et hæc addat, quia morte morieris, Jonatha. 45And the people said to Saul: Shall Jonathan then die, who hath wrought this great salvation in Israel? this must not be: As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. So the people delivered Jonathan, that he should not die.Ma il popolo disse a Saul: È dovrà adunque morire Gionata, il quale ha salvato in tal guisa Israele? Cosa da non dirsi ell'è questa: viva il Signore, non cadrà un capello della testa di lui per terra; perocché egli è stato il braccio di Dio in questo giorno. Il popolo adunque salvò Gionata dalla morte.And the people said to Saul: Shal Ionathas then die, which hath made this great saluation in Israel? this is vnlawful: our Lord liueth, if there shal fal a heare from his head vpon the ground, because with God hath he wrought to day. The people therefore deliuered Ionathas, that he should not die.Dixitque populus ad Saul: Ergone Jonathas morietur, qui fecit salutem hanc magnam in Israël ? hoc nefas est: vivit Dominus, si ceciderit capillus de capite ejus in terram, quia cum Deo operatus est hodie. Liberavit ergo populus Jonathan, ut non moreretur. 46And Saul went back, and did not pursue after the Philistines: and the Philistines went to their own places.E Saul si ritiro, e non inseguì i Filistei: e i Filistei tornarono a' loro paesi.And Saul retyred, neither did he pursew the Philistjims: moreouer the Philistijms departed into their places.Recessitque Saul, nec persecutus est Philisthiim: porro Philisthiim abierunt in loca sua. 47And Saul having his kingdom established over Israel, fought against all his enemies round about, against Moab, and against the children of Ammon, and Edom, and the kings of Soba, and the Philistines: and whithersoever he turned himself, he overcame.E Saul, stabilito il suo regno in Israele, combatteva contro tutti i nemici che gli eran d'intorno, contro Moab, e contro i figliuoli di Ammon, e di Edom, e i re di Soba, e i Filistei: e in qualunque parte si rivolgesse, riportava vittoria.And Saul, his kingdom being established ouer Israel, fought round about against al his enemies, against Moab, and the children of Ammon, and Edom, and the kinges of Soba, and the Philistians: and whither soeuer he turned him self, he ouercame.Et Saul, confirmato regno super Israël, pugnabat per circuitum adversum omnes inimicos ejus, contra Moab, et filios Ammon, et Edom, et reges Soba, et Philisthæos: et quocumque se verterat, superabat.
48And gathering together an army, he defeated Amalec, and delivered Israel from the hand of them that spoiled them.E raunato l'esercito abbatté gli Amaleciti, e liberò Israele dalle mani di quelli che lo desolavano.And gathering together an armie, he stroke Amalec, and deliuered Israel from the hand of the spoylers thereof.Congregatoque exercitu, percussit Amalec, et eruit Israël de manu vastatorum ejus. 49And the sons of Saul, were Jonathan, and Jessui, and Melchisua: and the names of his two daughters, the name of the firstborn was Merob, and the name of the younger Michol.E i figliuoli di Saul erano Gionata, e Jessui, e Melchisua: e delle due figlie di lui la primogenita ebbe nome Merob, e la minore Michol.And the sonnes of Saul, were Ionathas and Iesui, and Melchisua: and the names of his two daughters, the name of the first borne Merob, and the name of the yonger Michol.Fuerunt autem filii Saul, Jonathas, et Jessui, et Melchisua: et nomina duarum filiarum ejus, nomen primogenitæ Merob, et nomen minoris Michol. 50And the name of Saul’s wife was Achinoam, the daughter of Achimaas; and the name of the captain of his army was Abner, the son of Ner, the cousin german of Saul.E la moglie di Saul si chiamava Achinoam figliuola di Achimaas: e il nome del capitano del suo esercito Abner figliuolo di Ner, cugino di Saul.And the name of Sauls wife, Achinoam the daughter of Achimaas: and the name of the prince of his host Abner, the sonne of Ner, the cosin german of Saul by the father.Et nomen uxoris Saul Achinoam filia Achimaas: et nomen principis militiæ ejus Abner filius Ner, patruelis Saul. 51For Cis was the father of Saul, and Ner, the father of Abner, was son of Abiel.Perocché Cis fu padre di Saul, e Ner padre di Abner fu figliuolo di Abiel.Moreouer Cis was the father of Saul, and Ner the father of Abner, the sonne of Abiel.Porro Cis fuit pater Saul, et Ner pater Abner, filius Abiel. 52And there was a great war against the Philistines all the days of Saul. For whomsoever Saul saw to be a valiant man, and fit for war, he took him to himself.E fu grossa guerra contro i Filistei per tutto il tempo di Saul. Conciossiachè qualunque uomo forte, e atto alla guerra che Saul avesse veduto, lo prendeva seco.And there was mightie battel agaynst the Philisthians al the dayes of Saul. For whomsoeuer Saul had seene a valiant man, and fitte for battel, he ioyned him to him self.Erat autem bellum potens adversum Philisthæos omnibus diebus Saul. Nam quemcumque viderat Saul virum fortem, et aptum ad prælium, sociabat eum sibi.
14:1
Josephus
Day, while it was yet dark. (Josephus)
Calmet
This action would seem rash, and contrary to military discipline, which requires that the general should be apprised of any hazardous enterprise. (Calmet)
Cornelius a Lapide
But it is thought that Jonathan was directed by God, who granted him success. (Cornelius a Lapide)
Kimchi
The Rabbins say, "every augury which is not like that of Eleazar and Jonathan, is null. If they had done ill,...God would not have heard them." (Kimchi)
14:2
14:3
Salien
He had succeeded his father, Achitob, in the beginning of Saul's reign, after the former had held the dignity twenty-two years. (Salien, the year of the world 2962.)
14:6
Calmet
Uncircumcised. The Hebrews looked upon the Gentiles as unclean and they, in their turn, spoke of the Jews in the most contemptuous manner. (Calmet)
Haydock
It may. Literally, "if perchance." (Haydock)
Calmet
This does not express any doubt. The hero found himself impelled to undertake this work, but he knew not by what means God would crown it with success. He therefore prays to him in this manner, as Abraham's servant had done, Genesis 24:12. He does not tempt God no more than Gedeon and Moses, who begged that the Lord would manifest his will by miracles. (Calmet)
Menochius
Few. These words are often repeated, (2 Paralipomenon 14:11., and 1 Machabees 3:18,) and were verified, 1 Kings 17:47., and Judges 7:4. (Menochius)
14:10
Worthington
This shall be a sign. It is likely Jonathan was instructed by divine inspiration, to make choice of this sign; otherwise, the observation of omens is superstitious and sinful. (Challoner) (Menochius) (Worthington)
14:11
Salien
Philistines, probably on the northern rock, as they afterwards climbed up that on the south, (Calmet) where they had not been discovered. (Salien)
14:12
A thing, making you pay dear for this temerity. Herodotus (v.) mentions, that the Peonians were commanded by the oracle not to attack the Perinthians, unless they were challenged. They did so, and gained a complete victory.
14:14
Haydock
Day. Varro, etc., allow 120 feet, Columella only 70, for a day's work, so that these twenty men were slain in the space of 60 or 35 feet. Louis de Dieu rejects all the other versions, and would translate the Hebrew "in almost the half of the length of a furrow, and in the breadth which is between two furrows in a field," so that the enemy would be very close together. Literally, "almost in the half of a furrow of a yoke of the field," which seems rather to be understood of the length, (Calmet) if indeed it have any meaning. Protestants are forced to help out the text: "within as it were a half acre of land, which a yoke of oxen might plough." (Haydock)
Menochius
But a whole acre was the usual allowance. (Menochius)
Haydock
Hallet observes, "the Septuagint read the Hebrew in a different manner, and have rendered the verse thus, 'That first slaughter was....of about twenty men, with darts, and stones, and flints of the field:' I suppose the read, Bétsim ubomáuth." Kennicott adds, and ubgomri, as the Arabs still use gomor, to denote "a small flint." (Golius) (Haydock)
14:15
Haydock
Miracle. Hebrew charada, "consternation or trembling," a panic fear, as the Philistines imagined that all the army of Israel had got into the camp. "In the terrors sent by demons, (or superior beings) even the sons of the gods flee away." (Pindar. Nem.) The earth quaked (Calmet) to increase the enemies' apprehensions, so that those who had gone out to plunder, hearing of the disaster, which report had greatly magnified, and all the people feeling this unusual and alarming motion of the earth, perceived that God was fighting against them, and trembled. (Haydock)
14:16
Calmet
Gabaa, where they were stationed to observe the enemies' motions, and to give notice of them to Saul, at Remmon, ver. 2. (Calmet)
Josephus
Overthrown. Hebrew, "melted down, (without courage) and they went crushing" one another is the narrow passes, (Haydock) and turning their arms against all they met. (Josephus)
14:17
Haydock
Were not. Hebrew, "when they had numbered, behold Jonathan, etc., not" in the number. (Haydock)
14:18
Kimchi
Ark. Septuagint, "the ephod." (Kimchi, etc.)
Calmet
Spencer follows the sentiment of the Rabbins, and explains it of a little box, in which the ephod and pectoral were placed, when they were brought to the army. But what need of this explication? (Calmet)
Menochius
How the oracle was given is uncertain. (Menochius)
14:19
Menochius
Hand. He prayed with his hands extended. Saul believed that God had sufficiently intimated his will, by affording such a favourable opportunity. "The best of omens is to revenge our country's wrongs." (Hector. Iliad.) (Menochius)
Calmet
Optimis auspiciis ea geri, quae pro Reip. salute fierent, was the observation of Q. F. Maximus. Senect. (Calmet)
Worthington
Saul did not wait for God's answer, and therefore had nearly lost his son by a rash vow, and by too eager zeal. (Worthington)
14:21
Menochius
Before; that is, for some time, as slaves. (Menochius)
Menochius
Having retired to their camp, to avoid the plunderers, (Calmet) they rose upon their oppressors, as Christian slaves have often done upon the Turks, when a galley has been engaged, and fallen into the hands of their friends. (Menochius)
Calmet
Camp. Hebrew adds, "round about," as if they guarded the baggage, (Piscator) or had retreated thither form the environs. (Calmet)
14:22
Calmet
And there, etc. This is not found in Hebrew, etc., nor in many Latin copies. The Septuagint specify the number, (ver. 24) where it is not in the original. (Calmet)
14:23
Haydock
Bethaven. They pursued the stragglers thither, as well as to Aialon, ver. 31. (Haydock)
14:24
Haydock
Together. Which interpretation is more natural (Calmet) than the Protestants "where distressed,...for Saul had adjured," etc. (Haydock)
Calmet
Septuagint, "And all the people was with Saul, about 10,000, and the war was spread through all the city in Mount Ephraim, and Saul was guilty of great ignorance that day, and he adjures (Haydock; or cursed) the people," etc. He saw not that he was acting against his own interest. The sequel does not evince that God approved of his conduct. But the people were to be taught not to make light of oaths, nor to neglect the curses which their rulers should denounce. (Calmet)
Menochius
Food. Literally, "bread," which comprises all sorts of food, honey, etc., (ver. 25.; Haydock) but not drink, which might lawfully have been taken, as thirst is more difficult to bear. (Menochius)
Salien (the year of the world 2964) defends the conduct of Saul, and condemns Jonathan.
14:25
Maundrell
Ground. Even still travellers perceive the smell of honey very frequently in that country. (Maundrell)
The people use honey almost in every sauce and in every repast. Virgin assures us, that "bees dwell in holes under ground, in hollow stones, and trees." (Georg. iv.) The Scripture frequently mentions honey flowing, Exodus 2:8., Psalm 70:17., and Job 20:17. Mella fluant illi, ferat et rubus asper amomum. (Virgil, Ec. iii.) Sanctius says, that in Spain, streams of honey may be seen on the ground; and Maldonet observes, that the countrymen get a livelihood by gathering it from the trees in Betica, or Andalusia.
14:27
Calmet
Enlightened. Extreme hunger and fatigue hurt the eyes, Jeremias 14:6. Sanctius saw a man who through fasting lost his sight, and recovered it again as soon as he had eaten. This is conformable to the observations of Hippocrates, and to nature. (Calmet)
Haydock
Tenebrae oboriuntur, genua inedia succedunt. Perii, prospicio parum. "Through hunger....I see but little." (Plautus.) (Haydock)
14:29
Menochius
Land. Chaldean, "the people of the land." (Menochius)
Calmet
He speaks his sentiments freely. But we ought not to find fault, in public, with the conduct of the prince. (Calmet)
Haydock
The people might have eaten a little without stopping the pursuit, as they generally carried provisions with them, or might find some easily on the road, so as to run with fresh vigour, (See Josue x.) and make ample amends for the time that they had delayed. (Haydock)
14:31
Aialon, in the tribe of Dan. It might be about ten miles from Machmas.
14:32
Calmet
Blood, contrary to a two-fold law, Genesis 9:4., and Leviticus 17:14. The blood ought to have been carefully extracted and buried. (Calmet)
Worthington
This was another bad effect of Saul's rash oath. (Worthington)
14:34
Menochius
With the blood, as you have done. (Menochius)
14:35
Calmet
First. Saul begins to exercise himself in acts of religion, which only belonged to a prophet, etc. He thought he might do so in quality of king, thus consecrating a monument of his victory to the God of armies. It was perhaps the very stone on which the oxen had been just before killed for the people. (Calmet)
14:36
Haydock
God, to consult him, whether the enterprise met with his approbation. Saul is too eager to follow his own prudence. (Haydock)
Worthington
He would not before wait for God's answer; (ver. 19) now he can get none. (Worthington)
14:38
Corners, to the very last; or all the princes, Judges 18:9.
14:39
Calmet
Gainsayed him, out of respect. Saul gives another proof of his precipitation, in swearing; and the people, by this silence, acquiesce, not suspecting that Jonathan could have offended in what he had done. (Calmet)
Haydock
One of them, at least, knew that he had transgressed the order of his father, ver. 28. But extreme necessity might plead his excuse. (Haydock)
Salien
They might be silent through fear, or reverence, without giving their consent. (Salien)
14:41
Haydock
A sign, (judicium;) "pass sentence;" declare why, etc. (Haydock)
Calmet
Hebrew, "give purity." Shew who is innocent. (Calmet)
Calmet
Septuagint, "give the proofs" by the Thummim, which they seem to have read. (Calmet)
14:42
Calmet
Jonathan was taken. Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew to all, the great obligation of obedience to princes and parents, (Challoner) the sacred nature of an oath, and at the same time to give Saul a warning not to swear rashly. (Calmet)
Menochius
How must he have been afflicted, when he saw that he had brought his beloved son into such danger! (Menochius)
14:44
Calmet
Die. We may here admire the respect which the ancients had for an oath, without seeking for any modification; and the blindness of Saul, who condemns his son with as much haste as he had pronounced the curse, thinking thus to honour God. The thing surely required some deliberation, and he ought to have consulted the Lord about it. The action of Jonathan was not criminal, and the former silence of God did not prove that he deserved death. (Calmet)
Haydock
If it had, the people would never have been able to have rescued him, no more than the unhappy Achan, Josue vii. (Haydock)
Calmet
If Saul had been more enlightened, and more humble, he would have concluded that God was displeased at him, and not at Jonathan. (Calmet)
14:45
Salien
The people, directed probably by the high priest, who pronounced the oath null. (Salien)
Menochius
Ground. He shall not be hurt. (Menochius)
With God. He has been visibly "the minister of God's mercy." (Septuagint)
Calmet
Die. They obtained his pardon. They ought not to have permitted the king's oath to be put in execution, as it was so horribly unjust. (Grotius, Jur. 2:13, 6.) (Calmet)
14:47
Menochius
Soba, in the north. (Menochius)
Rohob was the capital of another part of Coelosyria, (1 Paralipomenon 18:3.; 2 Kings 10:6.)
Calmet
Overcame. We are not to judge of the virtue of a man from his success in the world. (Calmet)
Salien
Under the reign of Saul, the tribe of Ruben overcame the Agarites, 1 Paralipomenon 5:10, 18. (Salien, the year of the world 2965.)
14:48
Salien
Amalec. The particulars of this war will be given (chap. 15.), as it explains the cause of Saul's rejection, and David's advancement to the throne. (Salien)
14:49
Sons, who accompanied Saul in his wars. Isboseth was too young.
Calmet
Jessui is called Abinadab, 1 Paralipomenon 8:33. (Calmet)
14:50
Menochius
Achinoam. After he came to the throne, he had Respha, 2 Kings 3:7. (Menochius)
14:10
This shall be a sign.... It is likely Jonathan was instructed by divine inspiration to make a choice of this sign: otherwise the observation of omens is superstitious and sinful.
14:42
Jonathan was taken.... Though Jonathan was excused from sin, through ignorance of the prohibition, yet God was pleased on this occasion to let the lot fall upon him, to shew unto all the great obligation of obedience to princes and parents.
14:10
Ominous speaches are proued by this and some other examples to be sometimes of God, though sometimes this kind of obseruation is supersticious. As before is noted. Gen. 24.
14:19
Pray no more nor expectno longer. so they proceded to battel withou sur••er warrant.
14:29
Ionathas was excused by ignorance, & by necessitie; and therfore was iustly deliuered by the people; and his father offended, in not excepting the case of necessitie, & through more eagle zele of reu•ge, then he had warrant from, God, whose answer he would not expect v. 19
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VVherof folowed also an other sinne, that the people fainting for lacke of meate did eate flesh with the blood, contrarie to the law.
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Before, v. 19. Saul would not expect Gods answer: now therfore God wil not answer him.
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Ionathas was found to haue transgressed the vnaduised cōmandment, but Saul him self was in a greatter fault of rash proceding, and vndiscrete commanding.
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.40
… “Let the sun stand still;” and it stood still until the victory was complete. Gideon with three hundred men gained a triumph over a great nation and a cruel foe. Jonathan when a young man showed great courage in battle,
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Tertulliano † 220 d.C. On Fasting 10
… moreover, did God confer on the edict which enjoined that Station, that Jonathan the son of Saul, although it had been in ignorance of the fast having been appointed till a late hour that he had allowed himself a taste of honey, was both presently convicted, by lot, of sin, and with difficulty exempted from punishment through the prayer of the People:
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.6
… A table ready spread, that the easiness of access, the sweetness of the food, and the hope of concealment, might entice them to a transgression of the oath. For hunger at once, and fatigue, and the hour, (for “all the land,” it is said, “was dining),”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… In Exodus we read that the battle was fought against Amalek while Moses prayed, and the whole people fasted until the evening. Joshua, the son of Nun, bade sun and moon stand still, and the victorious army prolonged its fast for more than a day.
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.6
6. And this was just what he did now in the case of Saul. Observe, however, what a snare is immediately framed for this oath: “The army passed through a wood, that contained a nest of bees, and the nest was in front of the people, and the people came upon the nest, and went along talking.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.7
… Not even so was it observed. On the contrary, it was violated! How, and in what way? Ye shall hear forthwith, in order that ye may also thoroughly discern the whole art of the devil. For Jonathan, not having heard his father take the oath, “put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and his eyes saw clearly.”
san Girolamo † 420 d.C. Against the Pelagians 1.28
1 Sam. xiv. 27 . Jonathan made guilty by tasting the honey.
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.8
… but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he would have made the anguish of his father double; for he would have had both to sacrifice a son, and a son who had done no wrong. But now to proceed with the rest of the history; “When he had eaten,” it is said, “His eyes saw clearly.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.9
9. But let us see what follows; “And Saul said, Let us go down after the strangers, and spoil them. And the priest said, Let us draw near hither unto God.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.11
… and therefore it is necessary that the medicine of instruction should be various. Let us however return thither from whence we made this digression: “And the Priest said, Let us draw near unto God. And Saul asked counsel of God. Shall I go down after the strangers? Wilt Thou deliver them into my hands? But on that day the Lord answered him not.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.11
… This Saul understood, and said, as it is recorded, “Bring near hither all the tribes of the people, and know and see in whom this sin hath been this day. For as the Lord liveth, Who hath saved Israel, though the answer be against Jonathan my son, he shall surely die.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.12
12. Saul then having made this declaration, the people were more afraid than before, and all were in a state of great trembling and terror. But the devil rejoiced, at having rendered them all thus anxious. There was no one, we are told, of all the people, who answered. “And Saul said, Ye will be in bondage, and I, and Jonathan my son, will be in bondage.”
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.12
… and the lot falleth upon Saul, and Jonathan; “And Saul said, Cast ye the lot between me and Jonathan; and they cast the lot, and Jonathan was taken. And Saul said to Jonathan, Tell me, what hast thou done? And Jonathan told him, saying, I only tasted a little honey on the top of the rod which is in my hand, and, lo! I must die.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.10
… and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast.
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.12
… Consider what a tempest Saul then sustained, his bowels being torn with anguish, and the most profound precipice appearing on either hand! But nevertheless he did not learn self-control, for what does he say? “God do so to me, and more also; for thou shalt surely die this day.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 2.17
… that mercy, too, which conceded to the devotion of the people the son of Saul when about to die,
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.12
… And the people said to Saul, “God do so to us, and more also, if he shall be put to death, who hath wrought this great salvation in Israel. As the Lord liveth, there shall not an hair of his head fall to the ground; because he hath wrought a merciful thing from God to-day.”
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VENI ET TRANSEAMUS AD STATIONEM PHILISTINORUM. Dixit hoc, et fecit ea quæ sequentur Jonathas peculiari instinctu Dei, ut patet ex victoria miraculosa quam ab eo obtinuit; alioqui temerarius fuisset, si solus cum uno armigero invasisset tota hostium castra. Deus ergo illi, ut id faceret, suggessit, animosque illi addidit ac fiduciam victoriæ tam miræ consequendæ. Ideoque id Jonathas patri non indicavit, ne is illud impediret. Qui enim a Deo regitur, regis alterius regimine non eget. Ita Theodoretus, Procopius, Abulensis, Cajetanus et alii. Mira ergo hic celebratur Jonathæ fortitudo, qui Deo nixus, tantum periculum solus adiit, certus aut vincere, aut vinci et pro patria mori gloriose. Unde S. Bernardus, serm. ad Milites templi, cap. I, eos comparat cum Martyribus, ut si vincant, coronentur corona triumphantis; si vincantur, martyrii laurea. «Quam gloriosi, ait, revertuntur victores de prælio, quam beati moriuntur Martyres in prælio!» Et cap. III: «Secum, ait, præliantur, nequaquam metuentes, aut de hostium cæde peccatum, aut de sua nece periculum. Miles Christi securus interimit, securior interit; sibi præstat, cum interit; Christo, cum interimit. Cum occidit malefactorem, non homicida; sed, ut ita dixerim, malicida reputatur. Cum occiditur ipse, non periisse, sed pervenisse cognoscitur. Mors ergo quam irrogat, Christi est lucrum; quam excipit, suum.» Et cap. IV, eorum armis recensitis: «Imminente bello, ait, fide intus, foris ferro, non auro muniuntur; quatenus armati, et non ornati, hostibus metum incutiant, non provocent avaritiam. Equos habere cupiunt fortes et veloces, non coloratos, aut phaleratos; pugnam quippe non pompam, victoriam non gloriam cogitantes, et studentes magis esse formidini quam admirationi.»
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PORRO SAUL MORABATUR IN EXTREMA PARTE GABAA, SUB MALOGRANATO, QUÆ ERAT IN MAGRON. Ita Hebræus, Chaldæus et alii; sed Septuaginta pro מגרון legentes affine מגדון vertunt in Magdon. Erat locus hic juxta Gabaa, quæ erat patria et sedes Saulis; cujus meminit et Isaias cap. X, 28: non ergo erat in ipsa urbe Gabaa, sed in agro Gabaa, uti hic legunt Biblia Regia, Glossa, Hugo, Abulensis, Dionysius, Vatablus. Pro malogranato, Hebraice est Remmon, quod, ut nomen proprium loci, retinet Vatablus: qui alibi vocatur collis, vel petra Remmon; in quem, ut locum munitum et tutum, se receperunt sexcenti e clade tribus Benjamin superstites, et reliqui, Judic. XX, 27, ideoque et Saul ibidem castra locavit. Sic nobilis illa Hispaniæ civitas, regnique caput, dicta est Granata, a malogranatorum copia vel figura. Sic hic locus hebraice dictus est Remmon, a malogranatorum præstantia et abundantia. Sic Jericho dicta est civitas palmarum ab earum fertilitate, pluresque aliæ civitates dictæ sunt Thamar, id est, palma, a palmetis quibus abundant. Sic Bethel prius dicta est Luza, a nucibus, corylis, et amygdalis, Genes. cap. XXVIII, vers. 19. Apposite Saul rex consedit sub malogranato; quia hoc speciem habet regis et regni. Nam, ut advertit Mendoza: primo, malogranatum in suo flore elegantem purpuream coronam, in pomo autem purpuram, in granis coronam in vertice ostentat: ut plane videatur regem purpuratum et coronatum repræsentare. Secundo, «quia dum multa grana sub uno cortice complectitur: vel significat multitudinem negotiorum et consiliorum, quæ a regibus fido silentio occultantur,» ut S. Ambrosius lib. III Hexam. cap. XIII, insinuat; «vel significat concentum omnium virtutum, quibus æquum est ut regum animi exornentur,» ut S. Hieronymus, lib. I Contra Jovinianum, explicat; «vel significat prudentiam gubernatricem, qua reges suos subditos, et moribus et honoribus dissidentes, in officio continent, et in gyrum rationis circumversant,» ut Theodoretus lib. III in Cant. indicat; «vel significat animorum charitatem, quam reges suo in regno curare et conservare debent,» ut idem Theodoretus clarius significat. Qua de re multa dixi Cant. cap. VII, vers. 3. Tertio, «quia sicut malum granatum pulchrius apparet, cum fatiscit; nam tunc interna grana, quæ sub vili cortice latebant, pyropos imitata expanduntur; ita reges quo majoribus difficultatibus scinduntur ac distrahuntur in suorum præsidium ac tutamen populorum, eo clariora præbent omnium oculis suarum spectacula virtutum.» Quocirca Henricus IV, Hispaniæ rex, malogranatum pro insigni regio delegit cum epigraphe: «Acredulce,» ut significaret in optimo rege ita severitatem et humanitatem temperandas, ut nunquam rex, aut sine severitate ignavus, aut sine humanitate crudelis videretur. Non immerito igitur Saul sub malogranato morabatur, ut ab ipsa arbore admoneretur regiæ dignitatis et potestatis, aut sanctitatis quam in rebus arduis difficilibusque temporibus exercere oportebat. ET ERAT CUM EO POPULUS, QUASI SEXCENTORUM VIRORUM, præter mille qui erant cum Jonatha: nam duo millia quæ sibi delegerat Saul, cap. XIII, vers. 2, metu Philistinorum defluxerant et fugerant; ita ut cum Saule ex iis tantum remanserint sexcenti, iique viri fortes et constantes, qui proinde licet pauci, tantas tamen victorias contra Philistæos plurimos obtinuerunt, quantæ in seq. narrantur. Moraliter, disce hic quantum valeat virtus paucorum generosorum. Sic Gedeon cum trecentis prostravit numerosissima castra Madian. Causam dat Josephus, lib. V Antiq. cap. VIII, vel juxta aliam editionem X: «Imbellem, inquit, naturam hominum sibi Dominus placere declaravit, ut populus victoriam non sibi, sed Deo deputaret.» Judas Machabæus cum paucis superavit copias Antiochi; David superavit Goliath, omnesque Philistæos; duodecim Apostoli sua virtute subjugarunt Christo totum orbem; S. Bernardus, S. Dominicus, S. Franciscus, et nuper S. Ignatius fundator Societatis Jesu cum paucis sociis, quanta ubique terrarum effecere? virtus ergo non in numero, sed in paucitate generosa consistit. Nam, ut ait Isaias, cap. IX, 3: «Multiplicasti gentem, non magnificasti lætitiam.» Vide ibi dicta. Tritum est illud: «Virtus unita fortior divisa.» Et illud: «Infirma mundi elegit Deus, ut confundat fortia,» I epist. ad Corinthios I. Et illud: «Virtus Dei in nostra infirmitate perficitur,» II epist. ad Corinth. cap. XII.
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ET ACHIAS FILIUS ACHITOB FRATRIS ICHABOD, FILII PHINEES, QUI ORTUS FUERAT EX HELI SACERDOTE (Pontifice) DOMINI IN SILO, PORTABAT EPHOD, id est, pontificalem amictum quasi Pontifex secum deferebat ad pontificatu fungendum; ut per Urim et Tummim, quæ erant in rationali et ephod, pro Saule consuleret Dominum, quid in bello tam ancipiti et periculoso agendum foret. Hinc patet Samuelem non fuisse Pontificem, ut vult Serarius et alii, sed Achiam: hic enim portabat vestem pontificalem, et recta linea descendebat ab Heli pontifice. Heli enim genuit Phinees, Phinees genuit Achitob et Ichabod, Achitob genuit Achiam, ait Josephus. Dices: Cap. XXI, versu 9, dicitur Achimelech, filius Achitob, fuisse Pontifex; ergo Achias non fuit Pontifex. Respondeo, Achiam fuisse binomium, et alio nomine dictum «Achimelech.» Achias enim hebraice idem est quod frater Dei. Achimelech idem, quod frater Regis. Deus autem est «Rex regum;» vel certe Achiæ seniori sine liberis mortuo, in Pontificatu successit Achimelech, qui erat frater Achiæ junior.
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ERANT AUTEM INTER ASCENSUS, PER QUOS NITEBATUR JONATHAS TRANSIRE AD STATIONEM PHILISTINORUM, EMINENTES PETRÆ, etc. Nomen uni Boses, et NOMEN ALTERI SENE. Chaldæus, nomen unius lubricio, et nomen alterius conculcatio. Philistini, ait Josephus, posuerunt castra in rupe prærupta et quasi inaccessa, ideoque in ea securi degebant, neminem metuentes: idcirco Jonathas eos hac via invasit. Sic Alexander Magnus hostes in rupe altissima commorantes, ideoque eum deridentes rogantesque an volare posset, a tergo per saxa invia immittens trecentos juvenes generosos, rupem insciis hostibus occupavit, eosque trucidavit: «En, inquit, ostendi me posse volare.» Ita Curtius. Porro, Boses hebraice idem est quod humescens, vel florescens, vel oviparus, ait Pagninus. Sene idem est quod rubus; quæ mystice explicans Beda: «Quia, inquit, non minus florente, quam adversante et pungente mundo, Sanctorum ascensus impeditur; et ut vel corpore vel corde deficiat, ab infatigabili hoste pulsatur.» Hoc est quod aiunt Sancti Psal. LXV, 12: «Transivimus per ignem et aquam, et eduxisti nos in refrigerium.» Nam, ut ait S. Bernardus, serm. De S. Malachia: «Transivit per ignem et aquam, quem nec tristia frangere, nec detinere mollia potuerunt.»
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DIXIT AUTEM JONATHAS AD ADOLESCENTEM ARMIGERUM SUUM. Dixit hoc impulsus a Deo, tacite promittente suam opem et victoriam, ut patet ex eventu, et victoria tam mira et felici. QUIA NON EST DOMINO DIFFICILE SALVARE VEL IN MULTIS VEL IN PAUCIS. Hebraice non est מעצור matsor, id est, restrictio, detentio, vel prohibitio, q. d. Nil est quod Deum arctet, detineat, restringat ad pauces vel multos, ut vincant. Nam, ut ait S. Augustinus, serm. 119 De Tempore: «Omnipotens est Deus ad facienda majora et minora; omnipotens ad facienda cœlestia et terrestria; omnipotens ad facienda immortalia et mortalia; omnipotens ad facienda spiritualia et corporalia; omnipotens ad facienda visibilia et invisibilia; magnus in magnis, nec parvus in minimis.» Hoc Jonathæ exemplum imitatus Judas Machabæus, cum paucis contra plurimos decertans: «Facile, inquit, est concludi multos in manus paucorum; et non est differentia in conspectu Dei cœli liberare in multis et in paucis,» I Machab. III, 48. Et cap. IV, 30: «Benedictus, inquit, Salvator Israel, qui contrivisti impetum potentis in manu servi tui David; et tradidisti castra alienigenarum, in manu Jonathæ filii Saul, et armigeri ejus,» I Machab. IV, vers. 30. Idem dixit Asa rex Juda, pugnans contra decies centena millia Æthiopum, II Paral. XIV, 41.
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SI TALITER LOCUTI FUERINT. Omen hoc captat Jonathas, instinctu et inspiratione Dei, ut patet ex tanta animositate Jonathæ potius divina quam humana, et ex tam felici eventu ejus; quare non superstitiosum fuit, nec Dei tentativum, sed religiosum æque ac animosum, eo quod solus ipse cum armigero præruptam hostium arcem conscenderit, hostes invaserit, fugarit, occiderit. Ita Lyranus, Hugo, Abulensis, Dionysius, Cajetanus, Serarius et alii. Vide Sanchez, lib. II De Superstitione, cap. X, num. 10, qui et addit cum Serario et Abulensi Jonatham huic omini orationem ad Deum præmisisse, in eaque a Deo animatum ad hoc audendum. Simile omen de Rebecca, in uxorem Isaaco accipienda, accepit Eliezer, Genes. cap. XXIV. Omini Jonathæ simile fuit omen Pæonum, de quo ita scribit Herodotus, initio lib. V: «Pæones, qui sunt a Strymone, admoniti divino responso ut bellum Perinthiis inferrent; et siquidem a Perinthiis ex adverso considentibus provocarentur, nominatim compellantibus, eos invaderent, sin minus, ab invadendo abstinerent. Ita fecerunt et vicerunt.»
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ASCENDITE AD NOS, ET OSTENDEMUS VOBIS REM, quam vos per præruptas has rupes scandendo quærere videmini. Est sarcasmus, sive hostilis irrisio, quasi dicant: Ascendite ad nos, et ostendemus vobis viam non ad vitam et victoriam, quam vos quæritis, sed ad mortem, hoc est, mactabimus vos. Ita Lyranus, Abulensis, Salianus et alii. Unde Josephus, lib. VI Jud. Antiq. cap. VII: «Venite huc, inquit, daturi pænas audaciæ.» ASCENDAMUS. Apposite hoc omen Jonathæ dedit Deus, quia signum fortitudinis et victoriæ est prævenire et invadere hostem, licet potentiorem, itaque cum metu percellere et fugare, uti fecit hic Jonathas. Sic Moses Josue contra Amalec ituro: «Elige, inquit, viros, et egressus pugna contra Amalec.» Sic Timotheus cum Juda Machabæo dimicaturus suis ita præcipit: «Cum, inquit, appropinquaverit Judas, et exercitus ejus ad torrentem aquæ; si transierit ad nos prior, non poterimus sustinere eum; quia potens poterit adversum nos; si vero timuerit transire, et posuerit castra extra flumen, transfretemus ad eos, et poterimus adversum illum,» I Machab. V, 40. Sic Ahab, cum paucis invadens ampla castra Benadad regis Syriæ, ea fudit, fugavit, prostravit, III Reg. XX, 13. Sic experti duces, ut animos ostentent, primi hostem invadunt, itaque eum sæpe percellunt et sternunt.
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ASCENDIT AUTEM JONATHAS MANIBUS ET PEDIBUS REPTANS, per prærupta rupis saxa. Mystice S. Gregorius: «In manibus, inquit, opera solent significari. Reptat manibus pastor, quando peccatoribus viam non profert sapientia verbi, sed exemplo conversationis.» Et inferius: «Bene, inquit, reptans ascendere ad stationem Philistinorum dicitur, quia ad destruenda vitia pervenire ille doctor potest, qui peccatores magna humilitatis ostensione, et magna charitatis affectione demulcet.» ITAQUE ALII CADEBANT ANTE JONATHAM, q. d. Pavore panico a Deo eis injecto, ut patebit versu 45, corruebant ante Jonatham, ut ab eo mactarentur; unde Vatablus, Glossa et alii legunt: itaque cum vidissent faciem Jonathæ (quasi ea perculsi), alii cadebant ante Jonatham. Quod acceptum videtur ex Septuaginta, qui vertunt, et videntes Philistini contra faciem Jonathæ, et percussit in eis. Sic ergo Jonathas fuit typus Christi, qui solo aspectu perculit et fugavit ementes et vendentes in templo. Nam, ut ait S. Hieronymus in Matth. cap. IX: «Fulgor ipse et majestas divinitatis occultæ in humana facie relucebat.» Et in cap. XXI: «Igneum quiddam et sidereum radiabat ex oculis ejus.» Quare fictitium videtur quod ait Josephus, Jonatham irruisse in Philistæos dormientes; sic enim scribit lib. VI, cap. VII: «Quam vocem Sauli filius cupide arripiens ut omen victoriæ, tunc quidem recessit e loco in quo conspecti fuerant, sed ex alia parte ad rupem accedentes propter situm incustoditam, magno labore, difficultate loci superata, erepserunt ad hostem: aggressique sopitos, viginti ex his interfecerunt, et eos stupore ac consternatione repleverunt, ut abjectis armis in fugam se darent. Plerique vero non noscitantes inter se, quod ex multis gentibus conflati essent, pro hostibus se invicem invadebant; et cum non putarent duos tantum Hebræos in castra penetrasse, mutuo marte cadebant quidam in præcipitia, aut ipsi ruebant, aut alii ab aliis protrudebantur.»
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IN MEDIA PARTE JUGERI, hoc est brevissimo terræ spatio occidit Jonathas viginti, quasi dicat: Unitos occidit, non palantes et sparsos: dicit hoc ut augeat miraculum Dei, et fortitudinem Jonathæ; utpote qui non divisos, uti cæsis duobus Horatiis, ultimus Horatius fugiens tribus diversis locis tres Curiatios jam fessos occidit, itaque Albanos Romanis subjecit, teste Livio; sed unitos trucidavit.
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ET FACTUM EST MIRACULUM IN CASTRIS, scilicet mirus et inusitatus terræ motus, indeque pavor, terror et perturbatio a Deo immissa Philistinis, tam iis qui erant in castris, quam iis qui e castris prædatum per tres cuneos exierant cap. præced. vers. 17. «Miraculum» ergo, hoc est, miraculosus terræ motus, ac hostium stupor, ut vertunt Septuaginta, et conturbatio, ut Chaldæus, et pavor, ut Vatablus, et tremor, ut alii. Hoc enim significat Hebraice חרדה charada, adeo enim obstupefacti, pavidi, excæcati et perturbati fuerunt Philistini, ut socios æstimarent esse hostes, ac in eos arma converterent, itaque se mutua cæde trucidarent, ut patet vers. 20. Idem fecere Madianitæ, clangentibus buccinis et lagenas flammeas complodentibus trecentis Hebræis, Gedeonis militibus, Judic. cap. VII, vers. 22. Facile enim Deo fuit perturbare eorum phantasiam, ut amicos putarent inimicos: sicut naturaliter id fieri videmus in melancholicis et maniacis; qui per melancholiam velut atram nubem omnia intuentur, putant cuncta esse atra, tetra, inimica et noxia. Porro Hebræa ad verbum sic habent: Et fuit tremor in castris, in agro, et in toto populo (Philistinorum); tum statio, tum qui grassabantur tremuerunt etiam ipsi, et tremuit terra, et fuit in tremorem Elohim, id est, magnum et validum; quæ enim Dei sunt, magna sunt. Unde cedri et montes Dei vocantur altissimi et maximi. Ita Vatablus, Cajetanus, Pagninus et alii. Unde cum Romanis legendum: conturbata est terra, non autem: conturbata sunt castra, uti legunt alii. Moraliter, disce hic, cum Deus vocat ad ardua, quæ vires superant, non trepidare, nec subterfugere, sed Deo parere, remque animose aggredi: mox enim Deus aderit, difficultates complanabit, intricata explicabit, remque omnem facile conficiet, uti hic Jonathæ solo cum armigero castra hostium integra invadente, illa perturbavit et cecidit per ipsosmet hostes. Legimus in Vitis Patrum, Angelum cuidam Anachoretæ ostendisse vastum gigantem, eique dixisse: cum hoc te luctari oportet. Cumque ille tremeret: «Ne timeas, inquit, incipe duntaxat, ego mox adero, et gigantem tecum prosternam. Si Deus pro nobis, quis contra nos?» Rom. VIII. «Tonans» enim «juvat conantem.»
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ET AIT SAUL AD ACHIAM: APPLICA ARCAM DEI, hoc est, admove, vel affer huc ad me arcam, ut Hieraticam stolam, ait Josephus et Theodoretus, hoc est Ephod, quod positum est juxta arcam, accipias et induas quasi Pontifex, eoque per Urim et Tummim quæ sunt in Ephod, coram arca consulas Deum super arcam in propitiatorio residentem, ut per te revelet nobis quid in re tam ancipiti, et in hoc tumultu agere debeamus. Mystice, in periculis Christiani fugiant ad arcam, id est, ad Eucharistiam: item ad B. Virginem, quæ Christum quasi manna, in arca ventris sui continuit et peperit pro cibo et salute mundi. Audi B. Petrum Damianum, serm. De Nativitate Virginis: «Numquid, inquit, quia ita deificata, ideo nostræ humanitatis oblita es? Nequaquam, Domina. Scis, in quo discrimine nos relinqueris, uti jaceant, quantum delinquunt servi tui. Non enim convenit tantæ misericordiæ tantam miseriam oblivisci: quia, etsi subtrahit gloria, revocat natura; neque ita es impassibilis, ut sis incompassibilis.» ERAT ENIM IBI ARCA DEI IN DIE ILLA, quia ea e Cariathiarim fuit translata, petente Saule et Hebræis, ob belli periculum, ut Deum super arcam residentem consulerent, eumque haberent comitem, imo ducem belli.
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ET AIT SAUL AD SACERDOTEM: CONTRAHE MANUM TUAM, desine explicare Ephod; imo illud manu tua contrahe, et repone in arcam. Nam urgente hoc tumultu, non est mihi otium consulere Dominum; sed illico involandum in hostes. Putabat enim Saul filium suum Jonatham a Philistinis circumdatum opprimi: unde ad illos accurrit, ut eum eriperet. Ita Lyranus, Abulensis, Vatablus, licet Chaldæus sic vertit, affer Ephod, q. d. Festina induere Ephod, et consulere Dominum. Unde et Josephus asserit Deum consultum respondisse, ac promisisse Hebræis victoriam et hostium stragem.
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ET ECCE VERSUS FUERAT GLADIUS UNIUSCUJUSQUE AD PROXIMUM SUUM, q. d. Excæcati et perturbati mutua se cæde truncarunt, æstimantes socios esse hostes. ET CÆDES MAGNA NIMIS. Josephus, lib. VI, cap. VII, ait cæsa sexaginta Philistinorum millia.
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ADJURAVIT AUTEM SAUL POPULUM, DICENS: MALEDICTUS VIR QUI COMEDERIT PANEM USQUE AD VESPERAM, DONEC ULCISCAR DE INIMICIS MEIS. «Panem,» id est cibum quemlibet; hunc enim Hebræi vocant panem. Unde Jonathas non panem, sed mel comedens, judicatus fuit hoc patris mandatum violasse. Porro Saul suis hic hanc legem jejunii indixit, ex recto fervore et zelo, ut hostes fugientes insequeretur: ne si sui milites ad cibos defluerent, positis armis et in mensa desiderent, hostes fuga elaberentur; atque ut hoc jejunio, Deo gratias ageret pro victoria tam miraculosa, eumque provocaret ad illam plane pleneque perficiendam: censebat enim eum Deo tam liberali in se et suos liberaliter esse agendum. Ita Abulensis, Serarius, Salianus ac S. Ambrosius et Hieronymus mox citandi. Atque hanc legem sanxit cum execratione, dicens: «Maledictus vir,» q. d. Malefaciat ipsi Deus, ac ego malefaciam ei, id est puniam et occidam eum. Lyranus vero putat Saulem male id sanxisse et jurasse, ac pejus implesse: eo quod non esset tanta necessitas hostis insequendi, ac in lege hac sua, necessitatis casum excipere debuisset, qualis fuit in Jonatha, et aliis pluribus præ inedia deficientibus; qui utique majorem hostium stragem edidissent, si eos prosequendo, simul aliquid cibi raptim sumpsissent, verbi gratia, mel obvium in sylva, uti fecit Jonathas, ut valentiores ad grassandum et pugnandum evaderent. Denique, quod lex hæc dederit occasionem Jonatham occidendi, et populo sanguinem lege vetitum comedendi, vers. 33. Favet Lyrano Josephus, S. Gregorius hic et S. Chrysostomus, hom. 14 ad Popul., et noster Sanchez, qui hoc præceptum Saulis, ut nimis severum et stultum damnant. Verum esto ferventior fuerit militaris duraque hæc Saulis sanctio, et aliquid discretionis in ea desideretur: tamen in se justa sanctaque fuit, ob causas jam dictas. Unde populus totus eam probavit et acceptavit. Dices: Septuaginta hic addunt: et ignoravit Saul ignorantiam magnam. Ergo peccavit. Respondeo, ignorantiam intelligunt, qua Saul ignorabat futurum, ut ex hac sanctione Jonathas periculum capitis adiret, sed ignorantia hæc in Saule fuit invincibilis et inculpata: unde enim scire poterat Jonatham comesturum mel? Hinc apparet Saulem fuisse virum pium, æque ac fortem, ac Deum ei favisse, dedisseque ei victorias, ut omnes per circuitum hostes superaret, ut dicetur vers. 47. Quare esto Deus cap. præced. ob non exspectatum Samuelem, ejus quasi minus perfecte obedientis posteros regno privarit, tamen eum non abjecit, sed direxit et adjuvit, donec gravius inobedientiæ crimen, non cædendo plane pleneque Amalecitas, uti Deus jusserat, committens, a Deo abjectus fuit, ac David in ejus locum a Samuele in regem unctus, de quo cap. XV et XVI.
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VULGUS VENIT IN SALTUM, IN QUO ERAT MEL. Apes enim sylvestres in sylvis mellificant, uti videre est in Polonia et Moscovia, ubi proinde apes cum ursis sylvestribus depugnant. Ursi enim melli inhiant, itaque arbores in quibus sunt favi scandere nituntur; sed apes in nares ursorum involantes, aculeisque suis pungentes, eos facile deturbant: ursi enim debili sunt capite et naso. Mystice S. Ambrosius, serm. 36: «Nec in abstinentia positi, inquit, declinemus ad favum. Favus enim quædam mundi est voluptas, seu vitia quæ, ut scriptum est Prov. cap. V, ad tempus quidem impinguant fauces; sed novissima amariora sunt felle.» NULLUSQUE MANUM AD OS APPLICUIT. TIMEBAT ENIM POPULUS JURAMENTUM, id est adjurationem et execrationem regis dicentis: «Maledictus vir qui comederit» etc., vers. 24. Mystice S. Gregorius: «Mel, inquit, fluit, quia dulcis fama sanctorum dulciter velociterque currit; sed manus ad os nullus ducit, quia de opere bono dulcedinem laudis non accipit. Manum quidem cum melle ad os applicare, est laudem operis sui gratanter accipere. Decurrat ergo mel; et nemo ad os manum applicet; ut sanctorum fama dulciter fluat; et ipsos a quibus defluit, non extollat. Fluat ut alios satiet; sed non sumatur, ne mortem propinet.» Unde Jonathas culpam suam fatetur vers. 43: «Gustavi, ait, paululum mellis, et ecce ego morior.» Chaldæus, morti obnoxius sum. Et S. Hieronymus, lib. II Contra Jovin., post medium: «In Exodo, inquit, adversus Amalec oratione Moysi, et totius populi, usque ad vesperam jejunio dimicatum est. Jesus, filius Nave, stationem impetravit soli et lunæ, et inediam plus quam unius diei victoris exercitus protelavit. Saul, sicut in Regum primo libro scribitur: Maledictus, inquit, qui ederit panem usque ad vesperam, donec ulciscar me de inimicis meis; et non gustavit omnis populus ejus, et tota terra prandebat. Tantique fuit auctoritas stationis semel Domino destinatæ, ut Jonathas, qui causa victoriæ exstiterat, deprehenderetur sorte, et ignorantiæ crimen declinare non posset, patrisque in se concitaret manum, et vix populi precibus salvaretur.» Stationis, id est jejunii. «Stationes» enim a Tertulliano, Cassiano et S. Ambrosio vocantur, «stati orationis et jejunii dies,» quod in eis stantes et commorantes inimicos repellimus; et sicut Hebræi per 40 mansiones, sive stationes pervenerunt in terram promissam; sic Christiani per 40 dies Quadragesimæ perveniunt ad Pascha et resurrectionem Christi. Ita Baronius anno Christi 57, cap. CLV, et Pamelius in Tertulliano, ad finem libri De Oratione: imo ipse S. Ambrosius, initio serm. 36 jam citati. Moraliter, disce hic jejunium parere victoriam hostium corporalium, æque ac spiritalium.
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ET ILLUMINATI SUNT OCULI EJUS, qui scilicet prius præ inedia, labore et fame, deficientibus spiritibus opticis caligabant: jam autem sumpto melle restauratis spiritibus, illuminari, refocillari et reviviscere videbantur, ut fortior et promptior esset, ad hostes insequendum. Hinc jejunantium visus caligat, qui sumpto cibo restauratur. Ita Angelomus, Cajetanus, Vatablus et alii. Aliter Beda, qui illuminatos oculos ait Jonathæ, uti fuere aperti oculi Adæ, cum se nudum vidit, et culpam agnovit, Genes. cap. III.
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DEFECERAT AUTEM POPULUS. Hebraice et Chaldaice, defatigatus est; scilicet labore insequendi, ac inedia, ut deficientibus viribus ægre insequi posset.
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TURBAVIT PATER MEUS TERRAM. Juveniliter hoc dixit Jonathas; verumque fuisset, nisi mora comedendi impedimento fuisset præsentaneæ persecutioni hostium. Ita Abulensis et Cajetanus. Non ergo Jonathas peccavit mel comedendo, quia prohibitionem patris ignorabat; peccavit tamen patris prohibitionem publice reprehendendo, ideoque sors culpæ eum attigit vers. 41. Quia etsi indiscreta fuisset hæc sanctio patris, tamen Jonathæ non erat eam culpare, sed potius excusare, ne populus contra suum regem concitaretur, et tumultuaretur: quod in castris summum solet creare periculum.
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DEFATIGATUS EST AUTEM POPULUS NIMIS, tum ex jejunio, tum ex labore continuo insequendi et cædendi Philistæos.
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COMEDITQUE POPULUS CUM SANGUINE, quia præ fame non exspectabat, donec sanguis e bobus mactatis efflueret; sed illico mactatorum carnes sanguine conspersas coquebat; imo crudas vel semicrudas non tam comedebat, quam vorabat instar luporum, præ fame et aviditate comedendi. Vetuerat Deus edi sanguinem, ob causas quas recensui Genes. cap. IX, vers. 4, et passim in Levitico; sed famis vehementia valde hoc eorum peccatum imminuit. Ita Abulensis.
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VOLVITE AD ME NUNC SAXUM GRANDE. Jussit Saul, ait Abulensis, ut elevaretur magnus lapis super quem occiderentur omnia animalia, a militibus comedenda, ut ex eo pendente capite cujuscumque jugulati pecoris, sanguis universus statim efflueret: prius autem in terra plana illa jugulabant, ubi sanguis ægre, nec nisi lente tardeque effluere poterat, quod ipsi præ festinatione et fame exspectare nequibant. Ita Cajetanus.
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ÆDIFICAVIT AUTEM SAUL ALTARE DOMINO, tum ut hoc esset quasi monumentum victoriæ de Philistinis adeptæ, uti fuit altare a Mose erectum, ob partam de Amalec victoriam, Exodi cap. XVII, vers. 15; tum ut in eo offerret hostias pacificas, in gratiarum actionem pro victoria accepta, ac in propitiationem: ut scilicet Deum sibi suisque redderet propitium, ad bella plura quæ supererant simili felicitate conficienda. TUNCQUE PRIMUM CŒPIT ÆDIFICARE ALTARE DOMINO. Dices: Jam ante Saul ædificarat altare cap. XIII, vers. 9, cum ante adventum Samuelis in eo sacrificavit, ideoque a Samuele fuit reprehensus. Respondent primo S. Hieronymus in Tradit., Angelomus, Glossa, Lyranus et Hugo, hoc primum fuisse altare Deo gratum, quod Saul erexit. Nam illud cap. XIII, fuit Deo ingratum, ex culpa inobedientiæ. Secundo, Abulensis, Cajetanus, Hugo, Lyranus et Sanchez respondent altare illud cap. XIII, vers. 9, aliena manu, et opera populi fuisse erectum, hoc proprie jussu et opera Saulis. Nam, ut recte advertit Lyranus, illud in Galgalis diu ante fuit erectum a Gaditis, Rubenitis et Manassensibus tempore Josue cap. XXII, vers. 10.
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ACCEDAMUS HUC AD DEUM, id est ad arcam in qua residet Deus, ut eum consulamus, an hac nocte in castra hostium irruere debeamus. Tropologice S. Gregorius: «Ad Dominum, ait, accedere, est ejus voluntatem secreta contemplatione cognoscere. Et bene accessus dicitur, quia ab exterioribus ad interna tendimus, quando operis nostri exitum in divina voluntate cognoscere tentamus. Nam qui occulta et intima quærit et exteriora non deserit, ea quæ nescit adire, non invenit. Quando ergo a nobis de occultis rebus consilium quæritur, ad Dominum accedamus, ut tunc demum quod agendum est proponatur, cum in divina voluntate cognoscitur. Multa enim videntur bona esse, et non sunt. Pleraque etiam facienda sunt, sed utilius fiunt, si congruo tempori reserventur. Quædam quoque alii facere debent, alii vero non debent. Quæ nimirum si electus quilibet in secreto meditationis videre negligit, ea utique recto ordine non disponit.» Et consuluit Saul Dominum, per Achiam Pontificem indutum Ephod, in quo erant Urim et Tummim; qui nomine Saulis, Deum in arca residentem interrogavit, quid hic facto foret opus. «Antiquitus, ait S. Chrysostomus hom. 14 ad Popul., Deus dux erat bellorum, et absque illius sententia nunquam attingere pugnam ausi fuissent, et bellum ipsis pietatis materia fiebat: nec enim ex corporis infirmitate, sed a peccato vincebantur, si quando et victi fuissent: nec potentia et fortitudine, sed superna benevolentia vincebant quandocumque vincebant.» Audiant hoc et imitentur nostri castrorum duces, si obtinere volunt victoriam. Hæc enim proprie datur a Deo, ut alibi ostendi.
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ET NON RESPONDIT EI IN DIE ILLA, tacuit Deus consultus, ut se subiratum ostenderet. At cui et cur? Respondet S. Chrysostomus hom. 14 jam citata, Deum Sauli fuisse offensum, ob temeritatem qua legem de jejunio nimis rigidam et stultam sanxerat. S. Gregorius vero germanius ob ejus hypocrisin: «Nam Deus, inquit, in simili cogitationis luce non cernitur, qui semper in claritate virtutis invenitur.» Addit deinde aliam causam: quia Saul «ita volebat Philistæos perimere, ut eorum nullus ultra movere bella potuisset. Magna quidem hæc dies mentis est, qua sic æterna quæruntur ut temporalis hostis nullus a cæde relinquatur, sed quia nulli conceditur sic temporaliter vincere, ut non debeat omni tempore pugnare, merito dicitur: Non respondit ei Dominus in die illa.» Abulensis, Cajetanus, Serarius et alii censent Deum tacuisse, ut indicaret jejunium a Saule sanctum, non fuisse a Jonatha servatum. Esto enim Jonathas sanctionem patris ignorasset, ideoque non violasset eam formaliter, sed tantum materialiter, tamen multi hoc e populo nesciebant, qui potuissent scandalizari: idcirco Deus voluit hoc suo silentio inquiri prodique Jonatham, ut ipse patefaciendo suam legis ignorantiam, se excusaret: ne videretur Deus, vel Saul esse personarum acceptor, ait Abulensis. Addit Cajetanus Deum voluisse Jonatham, non propter factum, hoc est, violatum jejunium; sed propter defensionem facti sui, quæ ad factum erat impertinens, qua scilicet patris in lege jejunii sancienda, indiscretionem culpavit, publice hac nota humiliare, ut deinceps in loquendo de edictis regiis esset modestior et cautior. Vide hic ut Deus puniat totam Rempublicam ob unius civis peccatum, sicut punivit tota castra Josue, cap. VI et VII, ob furtum unius Achan. Unde in orthodoxorum Archimandritarum libello Syntax. Constant. apud Baronium, tom. VII, anno 536 legitur: «Communicant anathemati habentes in medio anathema, sicut ostendit nobis antiqua Scriptura in Achan et Jonatha, qui scienter et ignoranter inciderunt in anathema,» etc. Nam, ut ait S. Ambrosius loco citato: «Unius culpa cunctis confertur ignavia, unius delicto cunctis generatur infirmitas.» Sic S. Gregorius, Angelomus et alii.
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APPLICATE HUC UNIVERSOS ANGULOS POPULI. «Angulos,» id est præfectos vicorum vel platearum: sic Helvetii suos pagos vocant Cantones, id est angulos. Nam «quod sunt anguli in domo, hoc sunt principes in populo, ait Vatablus, quia sicut angulis domus, sic populus principibus innititur.» Igitur sicut Græci urbis partes, pagos, Latini vicos appellant; sic Hebræi angulos vocant: ac sicut a Græcis Præfecti pagorum, pagitæ nuncupabantur; sic et apud Hebræos, qui angulis, id est vicis præerant, Anguli quoque appellabantur: simile est Judic. XX, 2.
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VIVIT DOMINUS SALVATOR ISRAEL: QUIA SI PER JONATHAM FILIUM MEUM FACTUM EST (hoc Dei irati silentium) ABSQUE RETRACTATIONE MORIETUR. Ita Romana, licet S. Gregorius legat: «sine retractione morietur.» Hebraice est, morte morietur, id est, certo et infallibiliter morietur. Chaldaice, occidendo occidetur, id est sine remissione certo occidetur. Culpat hoc Saulis juramentum S. Chrysostomus, hom. 14 citata, ut temerarium et parriciale, ideoque a diabolo suggestum, utpote qui eum in filii tanti tamque innocentis cædem impelleret. «Et pater, inquit, factus est filii carnifex, et ante examinationem damnationis protulit sententiam.» Addit Saulem sua hac temeraria jejunii sanctione multorum perjuriorum fuisse causam. «Eia igitur, inquit, numeremus commissa perjuria. Temeratum est primum Saulis juramentum a filio; secundum rursus, et tertium ipsius Saulis de filii cæde. Et visus est populus vere jurasse: sed si quis diligenter rem examinet, et hi rursus omnes perjurii criminibus obnoxii facti sunt. Ipsius enim Jonathæ patrem pejerare coegerunt, patri filium non dedentes: vides quot homines, tum volentes, tum invitos perjurio obnoxios unum fecit juramentum, quot mala molitum est, quot cædes patravit?» Verum S. Ambrosius, S. Hieronymus, Abulensis, Cajetanus, Salianus, Serarius et alii hoc juramentum Saulis ut religiosum laudant, et sacrificio Abrahæ volentis suum filium Isaac immolare comparant. Fuit enim profectum ex magno offensi Dei placandi studio et zelo. Fuit tamen incautum. Nam primo, Jonathas comedens mel contra sanctionem patris, nullam admiserat culpam, quia sanctionem ignorabat. Ergo juste occidi non poterat, utpote immunis a culpa et innocens. Neque silentium Dei arguebat culpam esse in Jonatha, sed alias ob causas, quas recensui, contigit. Secundo, etiamsi Jonathas sanctionem patris scivisset, tamen transgressio ejus erat levis et exilis; utpote gustus exigui mellis in gravi vel extrema necessitate famis, idque sine gravi scandalo: quare ipse hoc gustatu non merebatur mortem. Tertio, licet daremus Jonatham mortaliter in hac comestione peccasse, tamen adhuc melius erat peccanti parcere, quam eum ut reum punire et occidere. Erat enim Jonathas miles fortissimus, qui causa victoriæ partæ exstiterat. Erat filius regis, illi in regnum successurus. Erat regia indole et moribus; quare longe utilior et pene necessaria erat ejus vita toti Israeli, quam mors ad sanciendam disciplinam militarem. Unde juramentum hoc Saulis de occidendo non obligabat, quia vergebat in deteriorem partem, ac in nocumentum damnumque grave totius regni. Quocirca merito populus Sauli regi contradixit, nec permisit Jonatham occidi, illique tandem Saul assensus est.
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DA SANCTITATEM, id est revela nobis sanctam veritatem, scilicet culpam esse in certa persona e populo. Pro toto hoc versu Hebræa habent duntaxat: Domine Deus Israel, da Tummim; id est per Urim et Tummim, occultum reum nobis indica. Septuaginta, Complutensia, da manifestationes; Chaldæus, venire fac sortem pro veritate, id est fac ut sors cadat super peccatorem; Vatablus, da perfectionem, id est sortem veram et perfectam. Habent tamen Septuaginta, Romani hæc omnia, quæ habet hic editio vulgata; sed videntur esse congesta ex variis interpretationibus rei ejusdem, ut advertunt Cardinalis Caraffa, Franciscus Lucas in Notis, et Serarius hic. Quæres, cur veritas vocatur «sanctitas?» Respondeo, quia sanctitas, ut ait S. Dionysius, est ipsa puritas. Veritas autem est purissima et sincerissima, ipsaque puritas et sinceritas. Unde de sapientia sive veritate æterna dicitur, Sapient. VII, 25: «Candor est lucis æternæ, et speculum sine macula,» etc. Secundo, quia futurorum contingentium et arcanorum cognitio (quæ hic a Saule quærebatur) adeo sublimis est, ut hominum et Angelorum intellectum transcendat, solique Deo, qui Sanctus Sanctorum est, sit propria. «Annuntiate quæ ventura sunt in futurum; et sciemus quia Dii estis vos,» ait Isaias, XLI, 23. Tertio, quia oraculum veritatis hic a Saule quærebatur a sacra persona; puta a Pontifice sacris vestibus, in quibus erant Urim et Tummim, id est illuminationes et perfectiones, sive ut Noster vertit, Exodi XXVIII, 28: «Doctrina et veritas,» induto. Veritas ergo hic quærebatur a sanctitate, id est a Deo sanctissimo, per sanctum ejus Pontificem: jure ergo ipsa vocatur sanctitas, q. d. Da, Domine, Tummim, id est per sacrum Pontificem, perque sacrum Ephod et Tummim, da sanctum sanctæ veritatis oraculum. Quarto, quia veritas auctoris qui crimen commiserat, hic quærebatur, ut Deo offenso per ejus castigationem justamque vindictam satisfieret; itaque sanctitas Dei, quasi læsa exterius, redintegraretur. Quærebatur enim hic veritas justitiæ, justitia autem est sanctitas. Sensus ergo est, q. d. «Da sanctitatem,» id est indica nobis, Domine, reum qui te offendit; ut eum juste castigemus et emendemus, itaque tuæ sanctitati offensæ per sanctam vindictam satisfaciamus. Hinc patet indicare reum Superiori, ut is eum corrigat, esse actum sanctitatis, id est justitiæ et charitatis. Unde in nonnullis Religionibus sancitur, ut Religiosi suorum sociorum errata et lapsus ad Superiorem deferant, ut is eos emendet. Hic enim est actus sanctitatis, puta correctionis fraternæ, imo paternæ. Tria enim opera sancta in ea peraguntur: primo, satisfit Deo offenso, qui est actus pœnitentiæ et justitiæ vindicativæ; secundo, lapsus corrigitur et sanctificatur, qui est actus charitatis; tertio, tollitur scandalum, caveturque ne culpa ad alios proserpat, ne scilicet illi vitium, quod a superiore vident non castigari, sed tolerari, sequantur et imitentur; qui est actus justitiæ pariter et charitatis. Symbolice, Deus qui est prima summaque sanctitas, est pariter prima summaque veritas. Ac Filius Dei, ex vi suæ originis et generationis, est verbum, id est vera notio et intellectio Patris. Unde a S. Joanne sæpe ipse vocatur veritas, ut cap. I: «Erat lux vera quæ illuminat omnem venientem in hunc mundum.» Et: «Lex per Moysen data est, gratia et veritas per Jesum Christum facta est.» Ethice, ipsa virtus et sanctitas est ipsa prudentia et veritas practica. Nam quid aliud sunt virtutes nisi lumina veritatis? Hoc enim honestum et sanctum est, quod practice verum est: sive quod conforme est veritati et legi æternæ, quæ est in mente; quodque ipsa recta ratio vere faciendum esse dictat. Hinc S. Joannes in Evangel. cap. VIII, de diabolo ait: «Ille in veritate,» id est sanctitate «non stetit.» Et passim ipse, æque ac S. Paulus, et David in Psalmis jubet ut faciamus «veritatem,» id est opera virtutis et sanctitatis. Rursum, quid est veritas, nisi vera fides, spes et charitas? et quid hæc tria sunt, nisi ipsa sanctitas? Denique Christus ait Pilato se venisse in hunc mundum, ut doceret «veritatem,» scilicet fidei et morum, id est, veram fidem et sanctitatem. Matth. XXVII. Veritas ergo est ipsa sanctitas. Unde qui confitetur veritatem, dicitur Deum sanctificare et glorificare. Sic Josue, cap. VII, vers. 19, dixit Achan: «Da gloriam Deo,» id est confitere tuum furtum, Deumque esse veracem, qui te furti reum per sortem significavit; ut ipsi sanctitas, laus et decus veritatis ab omnibus tribuatur. ET DEPREHENSUS EST (per sortem de qua sequitur) JONATHAS ET SAUL (esse in culpa, dedisseque Deo causam silendi et non respondendi): POPULUS AUTEM EXIVIT, liber et immunis a culpa, q. d. Sors non tetigit populum; sed eum quasi insontem præteriit: tetigit autem Saul et Jonatham, ac tandem Jonatham: quia in re esto solus Jonathas ultimo deprehensus sit, et notatus directe; indirecte tamen et Saul notatus est castigatusque in suo dilectissimo Jonatha; taciteque monitus, ut mitiora deinceps, utiliora et observatu faciliora edicta ederet; nec suis imperiose dominaretur, sed modeste consuleret ut pater: alioqui in iis ipsis, quasi suis filiis puniendus et castigandus.
14:42
ET AIT SAUL: MITTITE SORTEM INTER ME ET JONATHAM. Nonnulli censent has sortes, utpote divinatorias, fuisse superstitiosas et illicitas, quia earum divinatio exspectabatur a dæmone. Unde S. Chrysostomus, hom. 14 ad Populum, ait dæmonem instigasse Saulem ad captandas has sortes, ut is peccatum peccato adderet, ac juramentum male conceptum pejus impleret; atque parricidium Jonathæ mente destinatum reipsa patraret. Verum mitius meliusque censent alii, scilicet Saulem has sortes captasse a Deo: nam paulo ante vers. 41, Deum invocavit, ut sortem dirigeret, ac per eam reum manifestaret. Quare Deus videtur eum movisse ad has sortes capessendas, easque direxisse, ut reum indicarent Jonatham. Hac enim de causa Deus Sauli, Deum per Pontificem consulenti, non respondit, ut daretur occasio sortibus, ut per eas Jonathas deprehenderetur. Ita Abulensis, Serarius et alii. Audi S. Ambrosium, serm. 36 jam citato: «Denique nec bello finis imponitur, nec regi responsum propheticum datur. Unde intelligimus quod Saul hostes non tam virtute militum, quam abstinentia superabat. Denique unius culpa cunctis confertur ignavia, et unius delicto omnibus generatur infirmitas. Deficit enim virtus in exercitu, ut deficit in observatione jejunium. Quod ut peccatum Saul ex ipsa divinitatis offensione cognovit, statim Jonathæ dixit non esse parcendum, sed peccatum admissum effusione ejus sanguinis expiandum.» ET CAPTUS EST JONATHAS, ob causas quas superius recensui. Quibus adde, licet nesciret Jonathas patris legem, scire tamen aliquo modo potuit; cum enim videret tam multos quos secum habebat, nihil omnino, etsi valde famentes et fatigatos obvii mellis gustasse, facile suspicari potuit causam aliquam subesse, quam interrogando facillime intellexisset, vers. 27 et 28. Indicat enim textus ipsius ordo populum ante ipsum ivisse. Ita Serarius. Adjunge, in Jonatha hic voluisse Deum ostendere, quam subditi Superiorum mandata, licet rigidiora et severiora revereri debeant, nec eis obloqui, uti oblocutus erat Jonathas, sed iis humiliter et animose se subdere, ac fortiter illa capessere et exequi. Si quid enim temeritate peccabat Saul, Jonathæ erat non illum traducere apud populum; sed Samuelem certiorem facere, ut eum secreto admoneret et instrueret; sicut in Religionibus, Provincialium et Visitatorum est admonere Rectores, si quid in subditos nimia austeritate vel lenitate peccent; cum subditorum sit tacere et obedire, ac dicere cum Psalmista: «Propter te mortificamur tota die.» Rursum, voluit Deus ostendere quam metuendæ sint Saulis, id est Superiorum execrationes, et, ut Theodoretus ait, «anathemata,» licet leviori de causa irrogata. Ita Theodoretus, Procopius et alii.
14:43
ET ECCE EGO MORIOR. Hebraice, ego moriar, id est, occidar a patre; Chaldaice, ecce ego obligatus ad mortem, q. d. Ego gustavi tantillum mellis; sumne propterea reus mortis? An pro gutta mellis occidar? Miserabili hac voce et lamentatione Jonathas populo movit compassionem, ut se morti eriperet. Aliter Jonathæ animum verbaque explicat Josephus, lib. VI Antiq. cap. VII, scilicet, Jonatham id dixisse ex constantia et mortis contemptu: «Saul, inquit, jurat eum se occisurum; pluris quam genus, aut naturam, aut affectus, pejerandum faciens. Ille mortis minis non territus, magno ac generoso animo se præbuit. Nihil inquam, deprecor, pater; libenter enim hanc mortem fero, quæ te religione solvat; dum prius tam magnificam victoriam videre contigit. Maximum enim mihi fuerit solatium, Palæstinorum insolentiam ab Hebræis esse perdomitam. His omnis multitudo ad dolorem et miserationem flexa est, jurantque non laturos se ut occidatur Jonathas auctor victoriæ: atque ita eum diris patris eripiant, et vota Deo pro juvene faciunt, ut ipsum immunem a peccato faciat.» Verum solet Josephus suorum Hebræorum gesta dictaque ornare et phalerare, ut ea Vespasiano et Romanis ad pompam ostentet.
14:44
MORTE MORIERIS, JONATHA. Accusat S. Chrysostomus, hom. 14 citata, Saulem, quasi parricidam; excusant Abulensis, Serarius et alii, ut religiosum Abrahæ imitatorem, qui filium morti pro justitia et disciplina militari sancienda devoverit; uti Titus Manlius apud Romanos filium injussu suo pugnantem occidit: «Unde ab hoc Manlio, ait Gellius, lib. IX, cap. XIII, imperia aspera et immitia, Manliana dicta sunt: quoniam bello postea adversus Latinos, cum esset Consul, filium suum securi percussit, qui speculatum ab eo missus, ne pugnaret interdictus, hostem a quo provocatus fuerat, occidit.» Sed Manlio religiosior fuit Saul, qui Deo offenso filium reum pro victima immolare destinavit. Audi S. Ambrosium, serm. 36: «Videte quanta apud Saul regem fuerit religionis observantia, qui offensum Deum optavit etiam parricidio mitigare, et quanta sit resoluti culpa jejunii, quæ non nisi sanguinis effusione punitur. Etsi ignorans Jonathas indictum a patre jejunium, quia resolverit, morti addicitur: qui sciens indictum a Christo resolvit, quid meretur? Ergo, fratres, statutum nobis custodiamus omni observatione jejunium, ut hostes nostros spirituales carnalesque vincamus.»
14:45
DIXITQUE POPULUS AD SAUL: ERGONE JONATHAS MORIETUR, QUI FECIT SALUTEM HANC MAGNAM IN ISRAEL? Merito populus Jonatham patris iræ et mortis decreto eripuit, ob causas superius recensitas. Erat enim Jonathas robur, æque ac amor populi. QUIA CUM DEO OPERATUS EST HODIE, id est, quia per miram Dei opem hodie tantam hostium stragem edidit. Septuaginta, Romana, pro עם im, id est cum, alio puncto legentes עם am, id est populus, vertunt, populus Dei fecit diem hanc. Pro quo Complutensia pro עם, id est populus, corrupte legentes חסד, id est misericordia, vertunt, quia misericordiam Dei fecit in hac die. Porro alio deflectit Chaldæus: quia ante Dominum manifestum est, inquit, quod in ignorantia fecit hodie.
14:47
ET SAUL, CONFIRMATO REGNO, SUPER ISRAEL PUGNABAT PER CIRCUITUM ADVERSUS OMNES INIMICOS, etc., ET QUOCUMQUE SE VERTERAT, SUPERABAT. Vide hic fortitudinem Saulis, et felicitatem illi a Deo datam. Unde patet eum nondum omnino Dei favore et gratia excidisse, etsi posteris ejus Deus regnum jam abstulerat.
14:49
FUERUNT AUTEM FILII SAUL, JONATHAS ET JESSUI ET MELCHISUA. Jessui, cap. XXXI, 2, et I Paral. cap. VIII, 33, vocatur Aminadab (a Josepho, Jesus), ubi et additur quartus ejus filius Esbaal, qui alio nomine dictus est Isboseth, II Reg. II, 8. Forte is hic omittitur, quia Sauli fuit superstes, cum cæteri tres cum Saule occubuerint cap. XXXI. ET NOMEN UXORIS SAUL ACHINOAM. Hæc erat primaria uxor et regina. Præter hanc Saul habuit concubinam, id est, secundariam uxorem, nomine Respha, ex qua genuit Armoni et Miphiboseth, II Reg. XXI. ABNER FILIUS NER PATRUELIS SAUL. Erat ergo Cis pater Saulis, frater Ner patris Abner; ideoque Saul elegit Abner patruelem suum in principem militiæ. Porro Cis et Ner utpote fratres eumdem habebant patrem nomine Abiel, ut patet de Ner hoc loco; de Cis vero cap. I.
14:52
NAM QUEMCUMQUE VIDERAT SAUL VIRUM FORTEM ET APTUM AD PRÆLIUM, SOCIABAT EUM SIBI. Idem faciunt magni castrorum duces. Tropologice idem faciat Episcopus et Prælatus. Unde S. Gregorius: «Eligat, ait, doctor milites Christi, eligat fortes, ut, dum carnem fortiter domant, immundos spiritus potenter vincant. Eligat ergo aptos ad prælium, ut, dum inter dona fortitudinis non superbiunt, triumphi gloria in cœlestibus sublimentur.»
14:1
… Rimmón (Volgata Remmon) è un masso che sorge presso Migrón (Volgata Magron) sulla via di Gabaa (I Sam. 14, 1; Iudc. 20, 45-47; 21, 13). Su quel masso si rifugiarono i 600 beniaminti sfuggiti al massacro della tribù (Iudc. 20-21); a questo lutto Zach, paragonebbe il lutto per la morte del …
MACHMAS (EBR. MIKMĀS E MIKMĀS; GR. MAYZĀZ; ARABO MUḤMĀS)
… Mikmās e Mikmās; gr. Mayzāz; arabo Muḥmās). - Villaggio a 13 km. a nord di Gerusalemme, celebre per le gesta valorose di Ionathan (v.) figlio di Saul, contro i Filistei venuti a combattere Israele (I Sam. 13, 5-7. 15 sgg.; 14, 1-23). Dopo l'esilio fu ripopolato con beniaminiti (Esd. 2, 27; Neh. 7, 31).
14:3
… Saul, volendo con 600 uomini sorprendere il nemico, chiamò A. perché consultasse l'oracolo (I Sam. 14, 3-18). Mentre il testo massoretico e la Volgata hanno (v. 18): «avvicina l'arca» (l'arca si trovava allora a Cariathiarim, sotto l'attenta sorveglianza dei Filistei, cf. v. 3), la vera …
14:6
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Dal tempo di Giosuè la c. fu universalmente osservata e divenne il sigillo sacro del popolo di Dio: la sua mancanza era motivo di disonore e di ignominia (cf. Iud. 14, 3; 15, 18; I Sam. 14, 6; 17, 26.36; Ez. 28, 10; 31, 18; 32, 19 sgg.). …
14:18
… spettava esclusivamente l'uso (Ex. 28, 30; Lev. 8,8; Num. 27, 21; Deut. 33, 8). Erano considerati far parte della veste sacerdotale, l'ephod (v.), anzi intesi implicitamente in quest'ultimo nome, quantunque mai con esso ricordati esplicitamente (I Sam. 14, 18, testo critico; 23, 9; 30,7). Il loro uso, attestato più volte al tempo di Saul e David, scompare in seguito, forse soppiantato dal profetismo; al tempo di Esdra si ha solo la speranza …
14:21
GIAELE (EBR. JĀ'EL; VOLG. IAHEL)
… 11) e quindi agl'Israeliti (cf. I Sam. 15, 6). Il suo intervento contro Sisara, in guerra con essi, si spiega appunto per il principio di solidarietà, che fa un dovere alle tribù parenti di intervenire contro il nemico (cf. Iudc. 8, 5-9, 15-17; 21; I Sam. 14, 21; 29). Perciò G. è lodata, mentre è maledetta la città israelita di Meroz (Iudc. 5, 23), che non si è mossa contro gli sconfitti. …
14:24
… 35). L'esistenza di quest'uso barbaro presso Israele è un argomento convincente dell'esistenza del medesimo presso i Cananei; da questi era passato agli Israeliti come tanti altri usi religiosi immorali e inumani, p. es., la prostituzione « sacra » (cf. I Sam. 14, 24; 15, 12; 22, 47; II Sam. 23, 7).
14:33
… sembra fosse un blocco roccioso o un ammasso di pietre non squadrate; poi la Legge mosaica sancì l'uso di adoperare pietre grezze, vietando di apporvi gradini (Ex. 20, 24-26); fuori del centro del culto, si adoperava un masso erratico (I Sam. 6, 14; 14, 33-35). Intimamente legato al sacrificio con combustione, fu minutamente regolato nella forma e struttura da
14:35
… Difatti ne venivano poi cretti legittimamente sul Hebal (Jos. 8, 30), fra le 3 tribù transgiordaniche e a Sichem (ivi. 22, 9-34; 24, 26 sg.); al tempo di Samuele, a Masfa, Rama, Galgala e Betlemme (I Sam. 7, 5-17; 9, 13; 10, 8; 14, 35; 20, 16).
14:41
URIM e TUMMIM. - Misteriosi oggetti usati nell'antico Israele per trarre le sorti sacre (I Sam. 28, 6). Il significato più probabile dei due nomi è « luce » e « integrità », ma rimane dubbio a che i due nomi si riferissero (la colpevolezza o l'innocenza di un individuo? cf. I Sam. 14, 41: Settanta).
14:47
… Al tempo, poi, di Saul e David è un regno arameo a ovest di Damasco, nella regione della Celesiria, con il nome di Sôbhâh (I Sam. 14, 47; II Sam. 8, 3 sgg.), contro il cui re David guerreggio e vinse.
… generazione, potrà essere ammesso nel popolo d'Israele (Deut. 23, 3-6). Al tempo dei Giudici, Eglon re di M. opprime gli Ebrei nella pianura di Gerico e in tutta la regione circostante; sono liberati da Aod o Ehud (Iud. 3, 11-30). Saul combatté contro M. (I Sam. 14, 47). David infine sconfisse e sottomise M., punendone severamente i soldati con una specie di decimazione (II Sam. 8, 2). Mentre era perseguitato, egli aveva condotto a Masphe di M. …
… Ha molti tratti ove la descrizione è minutissima (p. es., I Sam. 1; 9-10; 25; II Sam. 9-20), senza però pretendere a forma biografica completa; molti altri tratti invece, di maggior valore storico, politico, sociale, sono redatti in forma schematicissima (p. es., I Sam. 7, 15 sgg.; 14, 47-52; II Sam. 8, 1-18, ecc.). …
SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
… S. combatté anche Moab, Ammon, Edom e Soba (ibid. 14, 47. 52). Tra l'altro, S. ebbe ordine da Samuele di annientare gli Amaleciti (v.), votati all'anatema (v. HEBEM), persone e beni; ma dopo la vittoria risparmiò il re Agag (v.) e le bestie …
SOBA (EBR. ṢĀBHĀH, ṢĀBHĀ', SETTANTA ΣΟΦΆ,-ἈΛ)
Ebbero a difendersi contro il Regno di S., per lo più perché impegnato in piccole coalizioni antisraelitiche, Saul (I Sam. 14, 47), David (II Sam. 8, 3; 10, 6 sgg.) e Salomone, che lo sottomise (II Par. 8, 3; cf. I Reg. 11, 23-25). Dopo l'età di Salomone non viene più menzionato: probabilmente fu assorbito da …
14:49
MEROB (EBR. MÉRABH = « MOLTITUDINE », « INCREMENTO »)
… Mérabh = « moltitudine », « incremento »). - Figlia di Saul (I Sam. 14, 49), promessa in sposa al vincitore di Golia (ibid. 17, 25). Dopo la vittoria di David sul gigante, Saul esita, esigendo altre prove di valore con il segreto augurio che il giovane trovi …
14:50
ABNER (EBR.: « IL PADRE È LUCE »)
ABNER (ebr.: « il padre è luce »). - Cugino di Saul per parte paterna (I Sam. 14, 50 sg.; secondo I Par. 9, 9 ne sarebbe stato zio) e capo del suo esercito, stimato dal re che se lo teneva alla destra (I Sam. 20, 25).
14:51
… In I Sam. 14, 51, C. è detto figlio di Abiel al pari di Ner, padre di Abner; in I Par. 8, 33; 9, 39, invece, si pone la genealogia Ner-C.-Saul. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.