Saul is commanded vtterly to destroy the Amalecites. 8. but he taking Agag their king spareth his life, & chiefe of the praye. 10. For which disobedience (20. though pretending that the best thinges were reserued for sacrifice) he is deposed from his kingdom. 24. Then acknowledgeth his fault. 32. Samuel cutteth Agag in peeces 35. and mourneth for Saul.
1And Samuel said to Saul: The Lord sent me to anoint thee king over his people Israel: now therefore hearken thou unto the voice of the Lord:E Samuele disse a Saul: Il Signore mi mandò ad ungerti re del popol suo d'Israele: adesso pertanto ascolta le parole del Signore.AND Samuel said to Saul: Our Lord sent me to annointe thee king ouer his people Israel; now therefore heare the voice of our Lord:Et dixit Samuel ad Saul: Me misit Dominus ut ungerem te in regem super populum ejus Israël: nunc ergo audi vocem Domini. 2Thus saith the Lord of hosts: I have reckoned up all that Amalec hath done to Israel: how he opposed them in the way when they came up out of Egypt.Queste cose dice il Signore degli eserciti: Io ho riandate tutte le cose fatte da Amalec ad Israele, e in qual modo se gli oppose nel viaggio, mentre usciva dell'Egitto.Thus sayth the Lord of hostes: I haue recounted whatsoeuer Amalec hath done to Israel: how he resisted them in the way when they came vp out of Aegypt.Hæc dicit Dominus exercituum: Recensui quæcumque fecit Amalec Israëli: quomodo restitit ei in via cum ascenderet de Ægypto. 3Now therefore go, and smite Amalec, and utterly destroy all that he hath: spare him not, nor covet anything that is his: but slay both man and woman, child and suckling, ox and sheep, camel and ass.Tu dunque adesso va, e fa strage di Amalec, e distruggi tutto quello che a lui appartiene: non averne compassione, e non desiderare nissuna delle cose sue: ma uccidi uomini, e donne, i fanciulli, e i bambini di latte, i buoi, e le pecore, i cammelli, e gli asini.Now therefore goe, and strike Amalec, and destroy al that he hath: spare him not, and couet not ought of his thinges: but kil from man vnto woman, both childe & suckling, oxe and sheepe, camel and asse.Nunc ergo vade, et percute Amalec, et demolire universa ejus: non parcas ei, et non concupiscas ex rebus ipsius aliquid, sed interfice a viro usque ad mulierem, et parvulum atque lactentem, bovem et ovem, camelum et asinum. 4So Saul commanded the people, and numbered them as lambs: two hundred thousand footmen, and ten thousand of the men of Juda.Saul adunque convocò il popolo, e ne fece la rassegna come di tanti agnelli: dugento mila pedoni, e diecimila combattenti di Giuda.Saul therefore commanded the people, and numbered them as it were lambes: two hundred thousand footemen, & ten thousand of the men of Iuda.Præcepit itaque Saul populo, et recensuit eos quasi agnos: ducenta millia peditum, et decem millia virorum Juda. 5And when Saul was come to the city of Amalec, he laid ambushes in the torrent.Indi Saul, giunto che fu presso alla città di Amalec, pose un'imboscata nel torrente.And when Saul was come vnto the citie of Amalec, he laid ambushementes in the torrent.Cumque venisset Saul usque ad civitatem Amalec, tetendit insidias in torrente.
6And Saul said to the Cinite: Go, depart, and get ye down from Amalec: lest I destroy thee with him. For thou hast shewn kindness to all the children of Israel, when they came up out of Egypt. And the Cinite departed from the midst of Amalec.E Saul disse a' Cinei. Andate, ritiratevi, e separatevi da Amalec, affinchè per disgrazia io non vi confonda con essi: perocché voi aveste compassione di tutti i figliuoli d'Israele quando uscivan d'Egitto. E i Cinei si ritirarono dagli Amaleciti.And Saul said to the Cineite: Goe ye, retyre and depart from Amalec: lest perhaps I wrappe thee in with him. for thou hast done mercie with al the children of Israel, when they descended out of Aegypt. And the Cineite departed out of the middes of Amalec.Dixitque Saul Cinæo: Abite, recedite, atque descendite ab Amalec, ne forte involvam te cum eo: tu enim fecisti misericordiam cum omnibus filiis Israël, cum ascenderent de Ægypto. Et recessit Cinæus de medio Amalec. 7And Saul smote Amalec from Hevila, until thou comest to Sur, which is over against Egypt.E Saul distrusse Amalec da Hevila sino a Sur, che sta dirimpetto all'Egitto.And Saul stroke Amalec from Heuila, vntil thou come to Sur, which is ouer against Aegypt.Percussitque Saul Amalec ab Hevila donec venias ad Sur, quæ est e regione Ægypti. 8And he took Agag, the king of Amalec, alive: but all the common people he slew with the edge of the sword.E prese vivo Agag re di Amalec, e trucidò tutto il popolo.And he apprehended Agag the king of Amalec aliue: but al the comon people he slewe in the edge of the sword.Et apprehendit Agag regem Amalec vivum: omne autem vulgus interfecit in ore gladii. 9And Saul and the people spared Agag, and the best of the flocks of sheep, and of the herds, and the garments and the rams, and all that was beautiful, and would not destroy them: but every thing that was vile, and good for nothing, that they destroyed.Ma Saul, e il popolo salvarono Agag, e i migliori greggi di pecore, e i bovi, e le vestimenta, e gli arieti, e tutte le cose belle, e non vollero mandarle a male: distrussero tutte le cose spregevoli, e buone a nulla.And Saul and the people spared Agag, and the best flockes of sheepe and heardes, and the garmentes and rammes, and al thinges, that were fayre, neither would they destroy them: but whatsoeuer was vile and refuse, that they destroyed.Et pepercit Saul et populus Agag, et optimis gregibus ovium et armentorum, et vestibus et arietibus, et universis quæ pulchra erant, nec voluerunt disperdere ea: quidquid vero vile fuit et reprobum, hoc demoliti sunt.
10And the word of the Lord came to Samuel, saying:E il Signore parlò a Samuele, e disse:And the word of our Lord was made to Samuel, saying:Factum est autem verbum Domini ad Samuel, dicens: 11It repenteth me that I have made Saul king: for he hath forsaken me, and hath not executed my commandments. And Samuel was grieved, and he cried unto the Lord all night.Io mi pento di aver fatto re Saul, perchè egli mi ha abbandonato, e non ha adempite le mie parole. E Samuele se ne afflisse, e alzò le grida al Signore per tutta la notte.It repenteth me that I haue made Saul king: because he hath forsaken me, & hath not fulfilled my wordes in worke. And Samuel was strooken sadde, and cried to our Lord al the night.Pœnitet me quod constituerim Saul regem: quia dereliquit me, et verba mea opere non implevit. Contristatusque est Samuel, et clamavit ad Dominum tota nocte. 12And when Samuel rose early, to go to Saul in the morning, it was told Samuel that Saul was come to Carmel, and had erected for himself a triumphant arch, and returning had passed on, and gone down to Galgal. And Samuel came to Saul, and Saul was offering a holocaust to the Lord, out of the choicest of the spoils, which he had brought from Amalec.E alzatosi Samuele prima del giorno per andare di buon'ora a Saul, fu recato avviso a Samuele, come Saul era andato sul Carmelo, e si era fatto ergere un arco trionfale, e che partito di là era sceso a Galgala. Andò pertanto Samuele a trovar Saul; e questi offeriva al Signore un olocausto delle primizie della preda fatta sopra gli Amaleciti.And when Samuel had risen in the night, to goe to Saul in the morning, it was told Samuel, that Saul was come into Carmelus, and had erected to him selfe a triumphant arch, and returning was passed, and gone into Galgal. Samuel therefore came to Saul, and Saul offered an holocaust to our Lord of the first of the prayes, which he had brought from Amalec.Cumque de nocte surrexisset Samuel ut iret ad Saul mane, nuntiatum est Samueli eo quod venisset Saul in Carmelum, et erexisset sibi fornicem triumphalem, et reversus transisset, descendissetque in Galgala. Venit ergo Samuel ad Saul, et Saul offerebat holocaustum Domino de initiis prædarum quæ attulerat ex Amalec. 13And when Samuel was come to Saul, Saul said to him: Blessed be thou of the Lord, I have fulfilled the word of the Lord.E giunto che fu Samuele presso Saul, Saulle gli disse: Benedetto sii tu dal Signore; io ho eseguito il comando del Signore.And when Samuel was come to Saul, Saul sayd to him: Blessed be thou to our Lord, I haue fulfilled the word of our Lord.Et cum venisset Samuel ad Saul, dixit ei Saul: Benedictus tu Domino: implevi verbum Domini.
14And Samuel said: What meaneth then this bleating of the flocks, which soundeth in my ears, and the lowing of the herds, which I hear?E Samuele disse: E che voci di greggi sono quelle che risonano alle mie orecchie, e di armenti che io sento?And Samuel sayd: And what is this voice of flockes, which soundeth in myne eares, and of heardes, which I heare?Dixitque Samuel: Et quæ est hæc vox gregum, quæ resonat in auribus meis, et armentorum, quam ego audio ? 15And Saul said: They have brought them from Amalec: for the people spared the best of the sheep and of the herds, that they might be sacrificed to the Lord thy God, but the rest we have slain.E Saul disse: Sono stati condotti dal paese di Amalec: perocché il popolo ha serbato il meglio delle pecore, e degli armenti per sacrificargli al Signore Dio tuo; il resto poi lo uccidemmo.And Saul said: They haue brought them from Amalec: for the people hath spared the better sheepe and heardes that they might be immolated to our Lord thy God, but the rest we haue slaine.Et ait Saul: De Amalec adduxerunt ea: pepercit enim populus melioribus ovibus et armentis ut immolarentur Domino Deo tuo, reliqua vero occidimus. 16And Samuel said to Saul: Suffer me, and I will tell thee what the Lord hath said to me this night. And he said to him: Speak.Ma Samuele disse a Saul: Dammi permissione, e io ti dirò quello che stanotte mi ha detto il Signore. E quegli disse a lui: Parla.And Samuel said to Saul: Suffer me, and I wil shew thee what our Lord hath spoken to me this night. And he sayd to him: Speake.Ait autem Samuel ad Saul: Sine me, et indicabo tibi quæ locutus sit Dominus ad me nocte. Dixitque ei: Loquere. 17And Samuel said: When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel? And the Lord anointed thee to be king over Israel.E Samuele disse: Non è egli vero, che essendo tu piccolo negli occhi tuoi, sei stato fatto capo delle tribù d'Israele, e il Signore ti unse in re d'Israele?And Samuel said: When thou wast a little one in thyne owne eyes, was thou not made chief in the tribes of Israel? And our Lord annointed thee to be king ouer Israel,Et ait Samuel: Nonne cum parvulus esses in oculis tuis, caput in tribubus Israël factus es ? unxitque te Dominus in regem super Israël, 18And the Lord sent thee on the way, and said: Go, and kill the sinners of Amalec, and thou shalt fight against them until thou hast utterly destroyed them.E il Signore ti ordinò di partire, e disse: Va, e uccidi i peccatori di Amalec, e combatterai contro di essi fino a sterminarli.and our Lord sent thee on the way, and sayd: Goe, and kil the sinners of Amalec, and thou shalt fight against them vntil the vtter destruction of them.et misit te Dominus in viam, et ait: Vade, et interfice peccatores Amalec, et pugnabis contra eos usque ad internecionem eorum ?
19Why then didst thou not hearken to the voice of the Lord: but hast turned to the prey, and hast done evil in the eyes of the Lord?Per qual motivo adunque non hai tu ascoltata la voce del Signore, ma ti sei innamorato della preda, e hai fatto il male sotto gli occhi del Signore?Why therefore hast thou not heard the voice of our Lord: but art turned to the praye, and hast done euil in the eies of our Lord?Quare ergo non audisti vocem Domini: sed versus ad prædam es, et fecisti malum in oculis Domini ? 20And Saul said to Samuel: Yea, I have hearkened to the voice of the Lord, and have walked in the way by which the Lord sent me, and have brought Agag, the king of Amalec, and Amalec I have slain.E Saul disse a Samuele: Anzi io ho ascoltata la voce del Signore, e seguitai la strada, per cui il Signore mi mandò, e ho menato Agag re di Amalec, e ho trucidati gli Amaleciti.And Saul said to Samuel: Yea I haue heard the voice of our Lord, and haue walked in the way by which our Lord sent me, and haue brought Agag the king of Amalec, and Amalec I haue slaine.Et ait Saul ad Samuelem: Immo audivi vocem Domini, et ambulavi in via per quam misit me Dominus, et adduxi Agag regem Amalec, et Amalec interfeci. 21But the people took of the spoils, sheep and oxen, as the firstfruits of those things that were slain, to offer sacrifice to the Lord their God in Galgal.Ma il popolo separò dalla preda delle pecore, e dei bovi (come) primizie di quelli che si sono uccisi, per immolargli al Signore Dio suo in Galgala.But the people tooke of the praye sheepe and oxen, the principal of those thinges which were slaine, to immolate to our Lord their God in Galgal.Tulit autem de præda populus oves et boves, primitias eorum quæ cæsa sunt, ut immolet Domino Deo suo in Galgalis. 22And Samuel said: Doth the Lord desire holocausts and victims, and not rather that the voice of the Lord should be obeyed? For obedience is better than sacrifices: and to hearken rather than to offer the fat of rams.E Samuele disse: Domanda forse il Signore olocausti, e vittime, e non piuttosto che s'obbedisca alla sua voce? perocché più vale l'obbedienza che le vittime, e la docilità più che offerire il grasso degli arieti:And Samuel said: Why wil our Lord haue holocaustes and victimes, and not rather that the voice of our Lord be obeyed? For BETTER is obedience then victimes: and to harken rather then to offer the fatte of rammes.Et ait Samuel: Numquid vult Dominus holocausta et victimas, et non potius ut obediatur voci Domini ? melior est enim obedientia quam victimæ, et auscultare magis quam offerre adipem arietum.
23Because it is like the sin of witchcraft, to rebel: and like the crime of idolatry, to refuse to obey. Forasmuch, therefore, as thou hast rejected the word of the Lord, the Lord hath also rejected thee from being king.Perocché il disobbedire è come il peccato della divinazione, e il non volere soggettarsi è come il delitto d'Idolatria: perchè adunque tu hai rigettata la parola del Signore, il Signore ti ha rigettato dall'esser re.Because it is as it were the sinne of inchantment, to resist: and as it were the wickednes of idolatrie, to refuse to obey. For as much therefore as thou hast reiected the word of our Lord, our Lord hath reiected thee that thou shalt not be king.Quoniam quasi peccatum ariolandi est, repugnare: et quasi scelus idololatriæ, nole acquiescere. Pro eo ergo quod abjecisti sermonem Domini, abjecit te Dominus ne sis rex. 24And Saul said to Samuel: I have sinned, because I have transgressed the commandment of the Lord, and thy words, fearing the people, and obeying their voice.E Saul disse a Samuele: Ho peccato, mentre ho trasgredita la parola del Signore, e i tuoi dettami, avendo timore del popolo, e facendo a modo di lui.And Saul said to Samuel: I haue sinned, because I haue transgressed the saying of our Lord, and thy wordes, fearing the people, and obeying their voice.Dixitque Saul ad Samuelem: Peccavi, quia prævaricatus sum sermonem Domini et verba tua, timens populum, et obediens voci eorum. 25But now bear, I beseech thee, my sin, and return with me, that I may adore the Lord.Ma tu adesso sopporta di grazia il mio peccato, e torna indietro con me, affinchè io, adori il Signore.But now beare I besech thee my sinne, and returne with me, that I may adore our Lord.Sed nunc porta, quæso, peccatum meum, et revertere mecum, ut adorem Dominum. 26And Samuel said to Saul: I will not return with thee, because thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel.E Samuele disse a Saul: Non tornerò indietro con te, perchè tu hai rigettata la parola del Signore, e il Signore ha rigettato te dall'esser re d'Israele.And Samuel sayd to Saul: I wil not returne with thee, because thou hast reiected the word of our Lord, and our Lord hath reiected thee that thou shalt not be king ouer Israel,Et ait Samuel ad Saul: Non revertar tecum, quia projecisti sermonem Domini, et projecit te Dominus ne sis rex super Israël. 27And Samuel turned about to go away: but he laid hold upon the skirt of his mantle, and it rent.E Samuele si voltò per andarsene: ma quegli lo prese per l'orlo del suo mantello, il quale si strappò.And Samuel turned him selfe to depart: but he caught the hemme of his cloke, which also did rent.Et conversus est Samuel ut abiret: ille autem apprehendit summitatem pallii ejus, quæ et scissa est.
28And Samuel said to him: The Lord hath rent the kingdom of Israel from thee this day, and hath given it to thy neighbour who is better than thee.E disse a lui Samuele: Il Signore ha strappato oggi di mano a te il regno d'Israele, e lo ha dato ad un altro miglior di te.And Samuel said to him: Our Lord hath rent the kingdom of Israel from thee this day, and hath deliuered it to thy neighbour better then thou.Et ait ad eum Samuel: Scidit Dominus regnum Israël a te hodie, et tradidit illud proximo tuo meliori te. 29But the triumpher in Israel will not spare, and will not be moved to repentance: for he is not a man that he should repent.Or colui che in Israele trionfa, non perdonerà, nè si muoverà a pentimento: perocché egli non è un uomo che abbia a pentirsi.Moreouer the Triumpher in Israel wil not spare, and he wil not be turned with repentance: for neither is he a man that he may repent.Porro triumphator in Israël non parcet, et pœnitudine non flectetur: neque enim homo est ut agat pœnitentiam. 30Then he said: I have sinned: yet honour me now before the ancients of my people, and before Israel, and return with me, that I may adore the Lord thy God.E quegli disse: Ho peccato: ma tu adesso rendimi onore dinanzi a' seniori del mio popolo, e dinanzi ad Israele, e torna con me, affinchè io adori il Signore Dio tuo.But he said: I haue sinned: how be it now honour me before the ancientes of my people, and before Israel, and returne with me, that I may adore our Lord thy God.At ille ait: Peccavi: sed nunc honora me coram senioribus populi mei et coram Israël, et revertere mecum, ut adorem Dominum Deum tuum. 31So Samuel turned again after Saul: and Saul adored the Lord.Samuele adunque tornò seguendo Saul: e Saul adorò il Signore.Samuel therefore returning folowed Saul: and Saul adored our Lord.Reversus ergo Samuel secutus est Saulem: et adoravit Saul Dominum. 32And Samuel said: Bring hither to me Agag, the king of Amalec. And Agag was presented to him very fat, and trembling. And Agag said: Doth bitter death separate in this manner?E Samuele disse: Conducetemi Agag re di Amalec. E fugli presentato Agag che era grassissimo, e tremante. E disse Agag: Così adunque (mi) divide la morte amara?And Samuel said: Bring vnto me Agag the king of Amalec. And Agag was presented to him very fatte, trembling. And Agag sayd: Doth bitter death thus separat?Dixitque Samuel: Adducite ad me Agag regem Amalec. Et oblatus est ei Agag, pinguissimus et tremens. Et dixit Agag: Siccine separat amara mors ?
33And Samuel said: As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed him in pieces before the Lord in Galgal.E disse Samuele: Siccome la tua spada privò le madri di figli, così priva di figliuoli sarà tra le donne la madre tua. E Samuele lo trucidò in Galgala dinanzi al Signore.And Samuel said: As thy sword hath made wemen without children, so shal thy mother among wemen be without children. And Samuel hewed him into peeces before our Lord in Galgal.Et ait Samuel: Sicut fecit absque liberis mulieres gladius tuus, sic absque liberis erit inter mulieres mater tua. Et in frustra concidit eum Samuel coram Domino in Galgalis. 34And Samuel departed to Ramatha: but Saul went up to his house in Gabaa.Indi Samuele se n'andò a Ramatha: e Saul tornò a casa sua in Gabaa.And Samuel departeth into Ramatha: but Saul ascended vnto his house into Gabaa.Abiit autem Samuel in Ramatha: Saul vero ascendit in domum suam in Gabaa. 35And Samuel saw Saul no more till the day of his death: nevertheless, Samuel mourned for Saul, because the Lord repented that he had made him king over Israel.E Samuele non andò più a vedere Saul fino al dì della sua morte. Ma Samuele piangeva Saul, perchè il Signore si era pentito di averlo fatto re d'Israele.And Samuel saw Saul no more vnto the day of his death: but yet Samuel lamented Saul because it repented our Lord that he had appointed him king ouer Israel.Et non vidit Samuel ultra Saul usque ad diem mortis suæ: verumtamen lugebat Samuel Saulem, quoniam Dominum pœnitebat quod constituisset eum regem super Israël.
15:1
Haydock
Lord, in gratitude for so great an honour. (Haydock)
15:2
Menochius
Reckoned up. God speaks in a human manner, as if he had been reading the history of ancient times, Exodus 17:14. (Menochius)
Calmet
The Amalecites had treated Israel with inhumanity, above 400 years before. God's vengeance is often slow, but only so much the more terrible. (Calmet)
Hebrew pakadti, I have visited, or will punish and remember.
15:3
Haydock
Destroy, as a thing accursed. (Haydock)
Challoner
Child. The great master of life and death (who cuts off one half of mankind whilst they are children) has been pleased sometimes to ordain that children should be put to the sword, in detestation of the crimes of their parents, and that they might not live to follow the same wicked ways. But without such ordinance of God, it is not allowable in any wars, how just soever, to kill children. (Challoner)
The Israelites were now to execute God's orders with blind obedience, as he cannot be guilty of injustice.
Calmet
Nor covet....his, is omitted in Hebrew, etc. (Calmet)
Worthington
Amalec is stricken when the flesh is chastised---He is destroyed when we repress evil thoughts. (St. Gregory) (Worthington)
15:4
Calmet
As lambs. This comparison is very common, Isaias 40:11., and Ezechiel 34:2. But many translate the Hebrew "in Telaim." St. Jerome reads Hebrew c, as, instead of b, in, with greater propriety. Septuagint and Josephus, "in Galgal," which in effect would have been the most proper place for rendezvous. (Calmet)
Footmen. Vatican Septuagint, "400,000 ranks or standards, (Josephus, men) and Juda 30,000."
15:5
Calmet
Amelac. The people dwelt in tents, and removed from one place to another. So in Ethiopia there are properly no cities, the place where the prince encamps is deemed the capital. (Calmet)
Torrent. Hebrew, or "valley."
15:6
15:7
Menochius
Sur. See Genesis 2:11., and 16:7., and 25:18., and Exodus 15:22. (Menochius)
Haydock
These people had occupied a great part of the country, from the Persian Gulf to Egypt. (Haydock)
15:9
Calmet
Garments. Hebrew is commonly rendered, "fatlings." Septuagint, "eatables." (Calmet)
15:11
St. Justin Martyr
Repenteth. God cannot change: but he often acts exteriorly as one who repents. He alters his conduct when men prove rebellious. (St. Justin Martyr, p. 22.)
Calmet
Grieved. Hebrew, "indignant." (Calmet)
Salien
He was sorry to think that Saul would now lose his temporal, and perhaps his eternal crown. (Salien)
St. Jerome in Ezechiel ii
"The choice of Judas and of Saul, do not prove that God is ignorant of future events, but rather that he is a Judge of the present." (St. Jerome in Ezechiel ii.)
15:12
Calmet
Arch. Here we behold what a change prosperity makes in the manners of those who before shewed the greatest humility. Saul erects a monument to his own vanity. Hebrew, "he has set him up a hand," (as Absalom did, 2 Kings 18:18.) or "a place" to divide the booty, (Jonathan) or "a garrison," to keep the country in subjection. (Calmet)
Haydock
Perhaps he erected the figure of "a hand," as an emblem of strength, and in honour of Benjamin, "the son of the right hand," of whose tribe he was. (Haydock)
15:14
Menochius
Hear, and which manifestly prove, that God's order has not been put in execution. (Menochius)
15:15
Salien
Thy God. This was probably a falsehood, like the rest. (Salien)
15:17
Haydock
Eyes. God rejects the proud, and gives his grace to the humble. See Luke 1:52. (Haydock)
15:20
Lord. Septuagint, "of the people."
15:21
First-fruits, or the best.
Slain. Hebrew, "of the anathema."
15:22
Haydock
Rams. Can God be pleased with victims which he has cursed? (Haydock)
15:23
Louis de Dieu
Obey. Hebrew, "Rebellion is the sin of divination or witchcraft, and resistance is iniquity, and the Theraphim." Symmachus, "the injustice of idols." Theraphim here designate idolatrous representations, Genesis 31:19. They were probably of Chaldean origin, in honour of the sun and fire, (Calmet) and were venerated like the Penates, and supposed to be the sources of prosperity, from the Arabic Taraph, "to give abundance." Hence Laban was so solicitous to recover what Rachel had taken away. (Louis de Dieu)
Worthington
By sacrifices we give our goods, or another's flesh is immolated; (Mor. 33:10.; Du Hamel) by obedience, we give ourselves to God. (St. Gregory) (Worthington)
15:24
Calmet
Voice: miserable excuse for a king, who ought to prevent the sins of his people! (Calmet)
Du Hamel
Saul's transgression seems less than David's; but the one repents, and the other proudly defends what he had done. (Du Hamel)
15:25
Bear, or take away. Pardon my fault. Do not expose me in public.
Calmet
The Lord, by offering sacrifices, ver. 31. (Calmet)
15:27
Haydock
Rent: a dreadful prognostic that Saul was cast away. (Haydock)
15:29
Calmet
Triumpher. Some suppose that he speaks ironically of Saul. A prince, like you, will not repent. (Calmet)
Haydock
But it more probably refers to God, who would not fail to execute his threats against the king. (Haydock)
Calmet
Hebrew, "the victor in Israel will not lie, he will not repent." Septuagint, "and Israel shall be split in two, and the holy one of Israel shall not turn nor repent." Saul's rejection became now inevitable. (Calmet)
15:30
Haydock
Israel. He is wholly solicitous to shun disgrace in this world. (Haydock)
Salien
His confession was not actuated by such contrition as that he might deserve to hear, the Lord has removed thy sin. He begins by falsehood; continues making idle excuses, and throwing the blame on others, and concludes, by shewing that he is more concerned for what his subjects may think and do against him, than for the displeasure of God. He boldly ventures to offer victims. But Samuel joins not with him in prayer, looking upon him as a person excommunicated; and he only attends that he may see the word of the Lord fulfilled, and Agag treated as he deserved. (Salien, the year of the world 2965.)
15:32
Menochius
Trembling. Hebrew, "and Agag came to him delicately." Septuagint, "trembling," (Haydock) or walking with a soft step, or "with bands or chains;" mahadannoth. See Pagnin. (Menochius)
Vatable
Some think that he presented himself boldly, like a king, fearing nothing. (Vatable)
Haydock
Manner. Hebrew, "Surely the bitterness of death is past." I have obtained pardon from Saul. But the sense of the Vulgate seems preferable, as he must have perceived, from the looks of the prophet, that death was hanging over him. Hence others translate, "is pouring upon me," instead of, is past. Septuagint, "Is death thus bitter?" Chaldean, "I pray my Lord: the bitterness of death." (Haydock)
Calmet
O death! how bitter is the remembrance of thee to a man that hath peace in his possessions, etc., Ecclesiasticus 41:1. So Aristotle (Nicom. 3:6.) says, "Death is most terrible, (peras gar) for it is a passage," or separation, from all the things which could attach a man to this world. (Calmet)
Haydock
This catastrophe of Agag and Saul, had been long before predicted, Numbers 24:7. (Haydock)
15:33
Menochius
Pieces. Josephus adds, by the hand of others. (Menochius)
Calmet
But zeal put the sword into his own hand; and he imitated the Levites and Phinees, (Exodus 32:27.) to shew Saul how preposterous had been his pity, when the Lord had spoken plainly. (Calmet)
Menochius
Lord, as a sort of victim, Isaias 34:6. (Menochius)
15:35
Challoner
Saw Saul no more till the day of his death. That is, he went no more to see him: he visited him no more. (Challoner)
Haydock
He looked upon him as one who had lost the right to the kingdom, though he was suffered for a time to hold the reins of government, as a lieutenant to David. He might afterwards see Saul passing, but never to visit him, (Salien) or to consult with him about the affairs of state; (Menochius) nor perhaps did he even see him, when Saul came to Najoth, (chap. 19:19-24.) His spirit came to announce destruction to Saul, the night preceding the death of that unfortunate king, (chap. 38.) (Haydock)
Worthington
Repented. God is said, improperly, to repent when he alters what he had appointed. (St. Ambrose de Noe, ch. IV.) (Worthington)
15:3
Child.... The great Master of life and death (who cuts off one half of all mankind whilst they are children) has been pleased sometimes to ordain that children should be put to the sword, in detestation of the crimes of their parents, and that they might not live to follow the same wicked ways. But without such ordinance of God it is not allowable, in any wars, how just soever, to kill children.
15:35
Saw Saul no more till the day of his death.... That is, he went no more to see him: he visited him no more.
15:3
Amalec is stricken when the flesh is chasticed by abstinence.
Destroyed when the mind is restrained from vncleane cogitations. S. Grego li. 6. c. 1. in •. Reg. 15.
15:17
VVhen Saul was humble he was exalted, now being proud he is reiected.
15:22
By ordinarie sacrifices, we geue our external goodes to God, by obedience we geue our selues S Greg. li. 6 c. 2. in 1. Reg. 25.
15:35
God is said improperly to repent, when he altereth the thing, that he did before. S. Amb. li. de Nos ca. 4.
15:9
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 2.17
… while, with a still ampler compassion, he introduces them after the resurrection even to the kingdom of heaven. Such compassion did Saul see fit to assume when he spared the king whom God commanded to be slain;
15:11
san Melitone di Sardi † 180 d.C. Melito, the Philosopher 9
The repentance of the Lord — His change of procedure. As in the book of Kings: “It repented me that I have made Saul king.”
Tertulliano † 220 d.C. The Five Books Against Marcion 2.24
Furthermore, with respect to the repentance which occurs in His conduct, you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, “It repenteth me that I have set up Saul to be king,”
Origene † 254 d.C. Origen De Principiis iv.1.8
… Thereupon the heretics, reading that it is written in the law, “A fire has been kindled in Mine anger;” and that “I the Lord am a jealous (God), visiting the sins of the fathers upon the children unto the third and fourth generation;” and that “it repenteth Me that I anointed Saul to be king;”
Origene † 254 d.C. Origen De Principiis iv.1-2.8
… but, as having called Himself Christ improperly, they crucified Him. And those belonging to heretical sects reading this (statement), “A fire has been kindled in Mine anger;” and this, “I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;” and this, “I repent of having anointed Saul to be king;”
san Girolamo † 420 d.C. The Letters of St. Jerome 147.1
1. Of old, when it had repented the Lord that he had anointed Saul to be king over Israel,
san Girolamo † 420 d.C. The Letters of St. Jerome 147.4
4. Have mercy I beseech you upon your soul. Consider that God’s judgment will one day overtake you. Remember by what a bishop you were ordained. The holy man was mistaken in his choice; but this he might well be. For even God repented that he had anointed Saul to be king.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 132.11
… for thou dost it, because thou hadst erred; while He doth it, because He avengeth, or freeth. He changed Saul’s kingdom, when He repented, as it is said: and in the very passage where the Scripture saith, “It repented Him;” it is said a little after, “for He is not a man that He should repent.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.25
… “It repenteth Me that I have appointed Saul king: for he hath forsaken Me, and hath not performed My words;” and again: “But Samuel was grieved for Saul because the Lord repented that He had made Saul king over Israel.”
15:17
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.6
… Thus Saul, after merit of humility, became swollen with pride, when in the height of power: for his humility he was preferred, for his pride rejected; as the Lord attests, Who says, When thou wast little in thine own sight, did I not make thee the head of the tribes of Israel (
15:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.1
… “God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams.”
15:23
sant'Agostino d'Ippona † 430 d.C. City of God 17.7
Again Saul sinned through disobedience, and again Samuel says to him in the word of the Lord, “Because thou hast despised the word of the Lord, the Lord hath despised thee, that thou mayest not be king over Israel.”
15:24
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.67
… So when, instead of this, he was made to smart under temporal correction, he saw that, while the pardon remained good, wholesome discipline was also provided. Saul, too, when he was reproved by Samuel, said, I have sinned.
15:26
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.113
… For it is to be feared that we shall have to hear these words concerning those who have been entrusted to us: I will require their souls at your hands; and, Because ye have rejected me, and not been leaders and rulers of my people, I also will reject you, that I should not be king over you;
sant'Agostino d'Ippona † 430 d.C. City of God 17.7
… And Samuel said unto him, The Lord hath rent the kingdom from Israel out of thine hand this day, and will give it to thy neighbor, who is good above thee, and will divide Israel in twain. And He will not be changed, neither will He repent: for He is not as a man, that He should repent; who threatens and does not persist.”
15:28
Tertulliano † 220 d.C. The Five Books Against Marcion 2.24
… Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… The “None is Good” meets the tempting Lawyer, who was testifying to His Goodness viewed as Man. For perfect goodness, He says, is God’s alone, even if a man is called perfectly good. As for instance, A good man out of the good treasure of his heart bringeth forth good things. And, I will give the kingdom to one who is good above Thee.
15:29
Tertulliano † 220 d.C. The Five Books Against Marcion 2.24
… Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, “The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;” and into two parts shall Israel be divided: “for He will not turn Himself, nor repent; for He does not repent as a man does.”
15:35
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
san Gregorio di Nissa † 395 d.C. Answer to Eunomius' Second Book 1
… Holy Scripture often times is wont to attribute expressions to God such that they seem quite accordant with our own, e.g. “The Lord was wroth, and it repented Him because of their sins ”; and again, “He repented that He had anointed Saul king
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 34
… This happens even in the case where God and men are the parties: the man requests, God is wroth. For instance, when He saith, “If her father had spit in her face” ( Num. xii. 14 ): and again, “Let me alone, and in Mine anger I will blot out this people.” ( Ex. xxxii. 32 .) And Samuel when he mourns for Saul. (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. (
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… (For it was in Egypt that Joseph fed his brothers, and when the bride speaks to the Bridegroom her cry is: “tell me where thou feedest, where thou makest thy flock to rest at noon.” ) Good men have always sorrowed for the sins of others. Samuel of old lamented for Saul
15:1
DOMINUS MISIT ME (non tam per motum localem, non enim Samuel ivit ad Saulem, sed Saul venit ad Samuelem, eum consulturus de asinis, quam per instinctum internum), UT UNGEREM TE IN REGEM. Causas unctionis superius dedi; quibus adde S. Chrysostomum, hom. 4 in epist. ad Philip. in moral.: «Idcirco, ait, sacerdotes, reges et prophetae ungebantur; quia divinae benignitatis symbolum habebat oleum;» quanta autem debeat esse benignitas haec in regibus subjungit dicens: «Si quis principem laudare velit, nihil illi adeo decorum adscribet; atque misericordiam. Principatus enim proprium est misereri.» Et post multa: «Pretiosum, inquit, vir misericors; imo misereri, est Deum esse.» Porro S. Gregorius: «Rex Saul, ait, demoliri Amalecitas praecipitur, ut si mandatum Domini, ejusdem caede gentis, perfecerit, prioris inobedientiae nexus enodaret.» NUNC ERGO AUDI VOCEM DOMINI. Deus jusserat ter delere omnino Amalec: primo, Exodi XVII, 14; secundo, Deut. XXV, 17; tertio hic, ut ostenderet quam ex animo et omnino id vellet fieri; quocirca gravis fuit culpa Saulis, hoc Dei praeceptum praevaricantis. Unde Rupertus, lib. I in Deut. cap. IV: «Non igitur mirum, inquit, aut injustum, quod talem ob culpam irrecuperabiliter projectus est Saul, quia praevaricari ausus est quod ex lege semel atque iterum, imo et tertio, tanta cum gravitate praeceptum est.» Tropologice, rex et rector obediat Deo, suisque Superioribus, si velit sibi a subditis obediri. Innuit ergo, q. d. Deus te fecit regem et rectorem: ergo Deo tuo gratus et obediens esto, ac rege juxta ejus voluntatem. Nam, ut ait S. Augustinus Deum alloquens, Soliloq. cap. XVIII: «Sicut nulla est hora vel punctum in omni vita mea; quo tuo beneficio non utar; sic nullum debet esse momentum, quo te non habeam ante oculos.» S. Bernardus, epist. 42: «Ut secure praesse possitis, subesse et vos, si cui debetis, non dedignemini. Dedignatio quippe subjectionis, praelatione reddit indignum.»
15:2
RECENSUI QUAECUMQUE FECIT AMALEC ISRAELI. Chaldaeus, recordatus sum; Origenes, hom. 19 in Num., recogitavi; Hebraeus, visitavi; Septuaginta, nunc ego ulciscar. Deus enim in memoria sua tenacissima recondit peccata hominum, ut suo tempore ulciscatur; nisi ab homine per paenitentiam deleantur. Audi Jeremiam, cap. XVII, 1: «Peccatum Juda scriptum est stylo ferreo in ungue adamantino, exaratum super latitudinem cordis eorum et in cornibus ararum eorum.» Vide ibi dicta. Sapienter S. Augustinus in Psalm. CI, vers. 8: «Non sic, ait, tibi videatur Deus misericors, ut non videatur et justus.» Et mox: «Cum tibi thesaurizaveris iram in die irae, nonne experieris justum, quem contempsisti, benignum?» S. Hieronymus, vel quisquis est auctor, in illud Thren. III, 12: Tetendit arcum suum. «In arcu, ait, quanto longius trahitur chorda, tanto de eo districtior exibit sagitta; sic extremi judicii dies quanto longius differtur ut veniat, tanto cum venerit, de illo districtior sententia procedet.» Causam dat S. Laurentius Justinus in Ligno vitae, cap. IV, dicens: «Lento gradu ad vindictam tui procedit ira divina, tarditatemque supplicii gravitate compensat. Altissimus enim est patiens redditor; quia quos diu, ut convertantur, tolerat; non conversos durius damnat: et quanto diutius exspectat, ut emendentur; tanto gravius judicabit, si neglexerint.» Quocirca Psaltes: «Misericordiam, ait, et judicium cantabo tibi, Domine,» Psalm. CI, 1.
15:3
3. Amalec, id est, Amalecitae prognati ab Amalec nepote Esau, qui Hebraeorum iter in terram sanctam impedire omnibus modis sunt conati; ideoque caesi fuere a Josue, Exodi XVII. Vide ibi dicta. Mystice, ex Origene et S. Gregorio Beda: «Amalec, inquit, qui transito mari Rubro, restitit Israeli, ea peccata demonstrat, quae nobis post undam Baptismi, ne ad promissa coelestis patriae regna perveniamus, obsistant: quae omnia demoliri, neque eis parcere jubemur.» Porro Amalec hebraice idem est quod populus lingens; unde notat gulosos et carnales: item daemones, ait S. Gregorius: «Nam eorum, inquit, est lambere, id est, mentem ad peccandum carnis blandimento delinire; velut enim linguae tactu lambere ambiunt, cum levibus suggestionibus mentem tangunt.» INTERFICE A VIRO USQUE AD MULIEREM, ET PARVULUM ET LACTENTEM. Jusserat Deus, qui est necis vitaeque omnium Dominus, deleri plane Amalecitas, non solum homines, sed et jumenta; adeoque eorum memoriam aboleri: haec autem memoria in posteris (esto ipsi injuriam non fecissent) perdurabat, quare jussit eos funditus exscindi: praesertim quia ipsi parentum odia in Judaeos induerant, aliaque eorum peccata imitabantur. Idcirco enim Samuel occidit Agag regem Amalec, dicens versu 33: «Sicut fecit absque liberis mulieres gladius tuus, sic absque liberis erit inter mulieres mater tua.» Parvuli quoque ob peccatum originale rei erant mortis, eisque cita mors erat beneficium potius quam supplicium; ne si adolescerent, gravius peccarent, ideoque acrius in gehenna punirentur. Unde S. Ambrosius, lib. II De Cain, cap. IX: «Longaevitas Caino indulta, inquit, vindicta est.» Satius est enim peccatores cito mori, ne culpam et gehennam sibi adaugeant. Unde idem S. Ambrosius, lib. De Interpel. David: «Vivendo, ait, damna contrahimus innocentiae; morte finem erroris adipiscimur. Lucrum ergo morte acquiritur, vitae autem usu, tanquam miseris debitoribus usurarii nominis, ad reatum fenus augetur.» Hoc est quod apud Balaam vaticinatus est: «Principium gentium Amalec, cujus extrema perdentur,» Num. XXIV, 20. Vide ibi dicta. Quocirca S. Chrysostomus, hom. 25 in Genes., quaerens cur Deus aetatem hominum ad 120 annos coarctaverit? Respondeo, id fecisse ex misericordia, ne diutius vivendo, diutius miserias hujus vitae sentirent, ac cupiditates sectando, gravius peccarent, ideoque acrius punirentur. Et Origenes, hom. 1 in Num.: «Bonitatis Dei indicium est, ait, inimica scelestis regna destruere, et bellando cum sua gente evertere nationes.» Propria autem, et potissima causa, cur Deus tam severe jusserit deleri Amalecitas, fuit quod ipsi populum Hebraeorum, jam recenter Deo in Sina copulatum, et velut in fide et religione novitium, ac Deum in columna nubis, quasi ducem praeeuntem, per omnia sequentem in terram promissam, ab eo avertere; imo totum hoc Dei opus evertere sint conati. Erant enim ipsi posteri Esau, qui proinde videntes tantum Hebraeorum exercitum, timebant ne jam impleretur prophetia illa, Genes. XXV, 23: «Major serviet minori,» id est posteri Esau majores servient posteris Jacob minoris; quare timebant ne ab Hebraeis sub jugum mitterentur, eisque servire cogerentur. Idcirco quasi pro libertate pugnantes, extrema quaeque contra Hebraeos tentarunt. Hinc disce quam graviter ferat puniatque Deus eos, qui novitios in fide vel religione scandalizant, et ab ea avertere satagunt. Hi enim in eis nascentem quasi Deum Christumque occidunt; ac proinde sunt quasi Deicidae et Christicidae. Ob hoc ergo scelus jussit Deus Amalecitas cum omnibus suis stirpitus exscindi, ac fieri חרם cherem, id est anathema, imo statui saeculis omnibus futuris vivum et perenne acris irae et vindictae Dei exemplum, instar Sodomae et Gomorrhae. Ita Abulensis.
15:4
Rationem addunt, quod a Deo vetitum erat populum secundum se numerare; quare numeratos hic esse milites non viritim per se, sed per agnos, quos singuli sigillatim adducebant. Sed hoc frivolum est, aeque ac falsum de militibus, hi enim passim in Scriptura numerantur. Sensus ergo est, quem initio dedi. Porro, apposite milites comparat agnis, ut notet militum tum simplicitatem, facilitatem et obedientiam, quod ut agni sequantur suum regem; tum mansuetudinem, unionem et concordiam, quod sicut agni mansueti gregatim incedunt, et quo unus praeit, eo sequentur et caeteri, sic unirentur et milites Saulis, ut quo ipse praecederet, eo omnes sequerentur. Praeclare Tertullianus, lib. ad Martyres cum diabolo decertantes: «Vos, inquit, inveniat munitos et concordia armatos, quia pax vestra, bellum est illi.» DUCENTA MILLIA. Minus vere Josephus habet: quadraginta millia; Septuaginta correcti, quadringenta millia. ET DECEM MILLIA VIRORUM JUDA. Hi seorsim numerantur, quia validiores et bellicosiores erant, inquit Hugo, Abulensis et Dionysius.
15:6
DIXITQUE SAUL CINAEO. Cinaei erant posteri Jethro soceri Moysis; ideoque ejus et Hebraeorum amici; erantque viri religiosi et pii: quocirca eos ab Amalecitis evocat Saul, ne cum eis communi gentis excidio involvantur. Vide dicta Exodi XVIII, Judic. I, 16, et Num. XXIX, 21. TU ENIM FECISTI MISERICORDIAM CUM OMNIBUS FILIIS ISRAEL, CUM ASCENDERENT DE AEGYPTO. Quam, quando et ubi? Respondent nonnulli, quando Jethro suscepit Mosen fugientem ex Aegypto in Madian, eumque aluit, et filiam Sephoram ei uxorem despondit, Exodi II, 20. Ita Rabanus, Hugo et Auctor Tradit. apud S. Hieronymum. Verum haec misericordia facta est soli Moysi, non omnibus filiis Israel, cum ipsi adhuc degerent in Aegypto, ante egressum ex ea. Tertio ergo et genuine, id factum est quando Hobab filius Jethro, Cinaeus, venit ad Moysen et Hebraeos in deserto peregrinantes, eosque suo consilio direxit, et per omnia adjuvit. Unde Moyses ei volenti in Madian ad suos redire, ait Num. cap. X, vers. 29 et 31: «Noli nos relinquere; tu enim nosti in quibus locis per desertum castra ponere debeamus, et eris ductor noster,» non ut nobis ostendas viam in Chanaan: hanc enim ostendit Angelus in columna nubis castra praecedens, et viae dux; sed ut demonstres nobis ubi in hoc deserto sint fontes ad bibendum, pascua ad pascendum pecora nostra, ligna ad ignem et fabricam. Erat enim desertum hoc vicinum Madian e qua oriundus erat Hobab. Unde desertum hoc ejusque fontes, pascua et sylvas sat norat. Ita Abulensis, Hugo, Dionysius, Mendoza et alii.
15:9
ET PEPERCIT SAUL ET POPULUS AGAG, vel ex superbia, ut de eo triumpharet, ait Serarius; vel potius ex avaritia, ut ingens ab eo lytrum, et thesauros absconditos extorqueret, ait Lyranus: uti Hispani ante centum annos, ab Atabaliba rege Americae capto, pro lytro extorserunt cubiculum auro plenum; sed cum illud eo usque plenum quousque promiserat, praestare non posset, ab eis occisus est; vel denique ex humana erga regem commiseratione, ait Abulensis. Unde Josephus ait Saulem regi Agag vitam condonasse, ob corporis ejus praestantiam, et ob fortunae regiae similitudinem; sed prapostere: nam Deus vers. 3, jusserat eum cum omnibus suis occidi. Inobediens ergo fuit Deo Saul, qui suam cupiditatem vel commiserationem praetulit Dei judicio et praecepto. ET VESTIBUS. Hebraice משנים misnim, quod Pagninus vertit pinguibus, quasi misnim, per metathesin idem sit quod משמנים miscemanim, id est pinguibus. R. Salomon vertit, duplicatorum, id est, qui sunt duplicati carne et pinguedine, id est pinguium. Alii vertunt, anniculorum, a scana, id est annus. Noster recte vertit, duplicium, scilicet vestium: hae enim erant meliores et pulchriores.
15:11
PAENITET ME QUOD CONSTITUERIM SAUL REGEM. Loquitur anthropopathos, sive humano more: nam proprie in Deum, cum ipse sit immutabilis, sapientissimus, futurorum omnium conscius et praescius, aeque ac beatissimus, nullus cadit dolor, nulla poenitentia. Unde vers. 29, de eo dicitur: «Porro triumphator in Israel non parcet et paenitadine non flectetur; neque enim homo est, ut agat paenitentiam.» Paenitet ergo Deum, cum decreta sua ob hominum culpam mutat; cum beneficia sua retractat, cum dona sua ab ingratis et indignis revocat, v. g. cum Saulem hic regno, quod ei contulerat, ob inobedientiam ejus spoliat et privat. Ita S. Gregorius, Theodoretus, Procopius et alii. CONTRISTATUSQUE EST SAMUEL, ET CLAMAVIT AD DOMINUM TOTA NOCTE, ut Sauli veniam impetraret, sed frustra; tum quia Saul manebat in suo scelere obstinatus, eratque impaenitens, imo illud excusabat et defendebat, ut patet vers. 20 et seq.; tum quia licet Saulem vere sceleris poenitaisset, Deus quidem illi suam gratiam, sed non regnum restituisset. Jam enim ob secundam ejus inobedientiam tam claram, omnino et irrevocabiliter decreverat eum regno privare, illudque ad Davidem transferre. Hoc enim Deum hac nocte respondisse Samueli narrat ipse Samuel, vers. 16 et 17.
15:12
CUMQUE DE NOCTE SURREXISSET SAMUEL, UT IRET AD SAUL MANE. Vide hic et imitare celerem obedientiam, vigilantiam, strenuitatem Samuelis nocte surgentis, ut mane rem peragat. NUNTIATUM EST SAMUELI, EO QUOD VENISSET SAUL IN CARMELUM, etc. Clare Hebraea: Nuntiatum est Samueli dicendo: Venit Saul in Carmelum; et statuit sibi manum, et conversus transiit ivitque in Galgala. Ita Septuaginta, Chaldaeus, Vatablus et alii. Porro manus metonymice vocatur insigne opus manus, sive manufactum, puta arcus triumphalis. Vatablus, trophaeam, de relata ab Amalecitis victoria.
15:13
BENEDICTUS TU DOMINO, hoc est a Domino vel apud Dominum; Chaldaeus, ante Dominum, q. d. Deus te plurimum diligit, teque magno favore prosequitur, ac suis benedictionibus, id est donis et beneficiis cumulat. Adulatur Saul Samueli, eum laudando, ut inobedientiam suam abscondat, vel certe os Samueli claudat, ne eum redarguat.
15:15
PEPERCIT ENIM POPULUS MELIORIBUS OVIBUS ET ARMENTIS, UT IMMOLARENTUR DOMINO. Velat Saul suam inobedientiam per speciem religionis et sacrificii, cum revera ejus causa fuerit avaritia. Nam, ut dictum est vers. 9, meliora sibi servavit, deteriora occidit; partem tamen aliquam et praedae primitias obtulit et immolavit Deo: sed etsi omnia Deo immolasset, inobedientiae crimen Deique offensam non evasisset, uti ei in sequent. exprobrat Samuel.
15:17
NONNE CUM PARVULUS ESSES IN OCULIS TUIS, CAPUT (rex) IN TRIBUBUS ISRAEL FACTUS ES? Nota hic fructum humilitatis. Deus enim ob eam Saulem evexit ad regnum. Ipse enim «humiles exaltat, superbos humiliat,» uti crebro clamat S. Scriptura. Urget S. Gregorius to in oculis tuis, q. d. Qui se clare cognoscit, sibi vilescit; superbia enim oritur ex caecitate et sui ignorantia. Idem Gregorius, hom. 7 in Evang., sic clare et nervose explicat, q. d.: «Cum tu te parvulum aspiceres, ego te prae caeteris magnum feci; quia vero tu te magnum conspicis, a me parvus aestimaris.» Unde concludit: «Qui sine humilitate virtutes congregat, quasi in vento pulverem portat.»
15:19
QUARE ERGO NON AUDISTI VOCEM DOMINI? q. d. Cur non perstitisti in primaeva tua humilitate? sic enim pariter perstitisses in primaeva tua obedientia: sed quia elatus ad regnum, defecisti ab humilitate, defecisti pariter ab obedientia, hoc est superbus, indeque inobediens evasisti. Praeclare S. Bernardus, epist. 253: «Vera, ait, virtus finem nescit, tempore non clauditur, charitas nunquam excidit. Nunquam justus arbitratur se comprehendisse, nunquam dicit: Satis est; sed semper esurit sitique justitiam; ita ut si semper viveret, semper quantum in se est justior esse contenderet, semper de bono in melius proficere totis viribus conaretur; non enim ad annum, vel ad tempus instar mercenarii, sed in aeternum divino se mancipat famulatui, juxta illud: Inclinavi cor meum ad faciendas justificationes tuas in aeternum,» Psalm. CXVIII, 112. Radix ergo lapsus Saulis fuit, quod ipse nimis sui judicii esset tenax, nec illud Dei judicio et voluntati submitteret. Judicabat enim satius esse servare praedam Amalec ad suos suorumque usus, quam illam disperdere sine fructu. Deus autem judicabat et volebat contrarium. Accessit, imo praecessit avaritia et cupiditas spoliorum tam opimorum ex Amalec. Quare S. Chrysostomus ait Saulem esse lapsum, eo quod totum cor suum non tradidisset Deo; sed partim Deo, partim suis affectionibus et cupiditatibus; cum e contrario David cor suum totum tradidisset Deo, ideoque esset vir secundum cor Dei: quare eum Deus, amoto Saule, regem creavit.
15:20
ET AIT SAUL AD SAMUELEM: IMO AUDIVI VOCEM DOMINI. Inobedientiae crimen hic excusat et defendit Saul; qua excusatione valde illud adauget, iramque Dei in se confirmat magisque accendit: quod si scelus agnovisset et paenitaisset, veniam consecutus fuisset, licet non regnum, ut dixi. ET AMALEC (Amalecitas) INTERFECI. Porro non omnes Amalecitas fuisse interfectos, sed nonnullos absentes vel fuga lapsos, qui rursum excreverint, patet ex eo quod postea David eosdem invaserit, ut dicitur cap. XXIX et XXX.
15:22
MELIOR EST OBEDIENTIA QUAM VICTIMAE, q. d. Melius est facere quod Deus jussit, omissis victimis quas non jussit, quam, omisso eo quod jussit, offerre victimas voluntarias, aut etiam prohibitas, uti fecit offerens oves et boves Amalecitarum, quos omnes jusserat Deus in bello mactari, non in templo immolari. Illos enim execrabatur quasi anathemata. Dices: Religio, cujus officium est offerre victimas Deo, praestantior est omnibus virtutibus moralibus; ergo etiam praestat obedientiae. Religio enim proxime circa Deum versatur, illique debitum cultum, adorationem et sacrificium defert: obedientia vero versatur circa praecepta Dei et Superiorum, ac illa adimplet. Respondeo, religio in se melior majorque est virtus, quam sit obedientia. Obedientia tamen dicitur melior, quia magis necessaria, et in praxi praeponenda religioni. Quod enim Deus jussit, hoc absolute faciendum est, eique obediendum; actus vero religionis, ut victimae et sacrificia, sunt liberi; quare obedientiae cedant oportet. Nam liberum debet cedere necessario, et consilium praecepto. «Melior ergo est obedientia quam victimae,» hoc est, ut habent Hebraea, melius est obedire, quam victimas offerre; victimas vero offerre, est liberum et spontaneum. Ita S. Gregorius, Theodoretus, Angelomus, Beda et alii. Adde: Licet, ratione objecti, religio sit virtus praestantior quam obedientia; tamen obedientia etiam libere assumpta, praesertim continua et perpetua, uti fit in monasteriis, in multis praestat religioni. Primo, quia, ut ait S. Gregorius, lib. XXXV Moral. cap. X: «Per victimas aliena caro, per obedientiam voluntas propria mactatur.» Quare quantum voluntas hominis excellit oves et boves, tantum obedientia praecellit victimis. Secundo, quia per obedientiam voluntas nostra conformatur voluntati divinae, quae est sanctissima, ac norma et regula omnis virtutis et sanctitatis. Quare illi proprie competit, id quod Deus ait per Isaiam, cap. LXII, vers. 4: «Vocaberis voluntas mea in ea.» Tertio, quia obedientia facit voluntatem quasi vivum et perenne Dei sacrificium; in victimis vero mortua animalium caro Deo offertur. Quocirca obedientia mysticum quidem, sed nobilissimum est holocaustum, quod totum hominem Deo devovet. Unde S. Hieronymus in Isaia cap. XLIII: «Non exemi, ait, a te oblationes, nec thura quaesivi, etc. Sed obedientiam, quae est sacrificium, de quo David Psalm. L: Sacrificium Deo spiritus contribulatus.» Quare in hoc sacrificio, voluntas quasi victima immolatur et moritur; sed tamen vivit, ideoque est mortua, simul et viva; nimirum mortua sibi, et vivens Deo divinaeque voluntati. Haec enim in ea vivit et operatur. Quocirca S. Thomas, II II, Quaest. CLXXXVI, art. 7, docet statum religiosum non aliud esse quam holocaustum, eo quod omnia suo Deo tradat; et qui se huic statui dicarit, is tum interiora, tum exteriora omnia Creatori suo obtulerit. Denique obedientiam, fidem, spem, charitatem, religionem caeterasque virtutes secum adducit, uti recte ostendit Hieronymus Platus, lib. III De Bono status religiosi, cap. IX. Simili de causa ait Deus: «Misericordiam volo et non sacrificium.» Hinc S. Gregorius, et ex eo S. Bernardus, tract. De Ordine vitae: «Sola, ait, obedientia virtus est, quae virtutes caeteras menti inserit insertasque custodit.» Quocirca ut idem alibi ait: «Christus perdidit vitam, ne perderet obedientiam: factus obediens usque ad mortem, mortem autem crucis.»
15:23
QUONIAM QUASI PECCATUM ARIOLANDI EST REPUGNARE; ET QUASI SCELUS IDOLOLATRIAE NOLLE ACQUIESCERE. Hebraice, quia peccatum divinationis est rebellio, et iniquitas Theraphim, abrumpere; vel avellere se a Dei voluntate et mandato. Vatablus, quoniam contumacia est peccatum magiae, et obstinare animum, est peccatum idololatriae. Nota: Loquitur Samuel de inobedientia, non subitanea et transeunte, cujus paulo post hominem poenitet, ut obediat; sed de obfirmata et obstinata, ut sit rebellio, qualis erat Saulis. Secundo, proprie loquitur de inobedientia, non generali, qua quis aliquod Decalogi praeceptum, similemve legem transgreditur; sed speciali, qua quis Deo particularim aliquid per se vel per prophetam a se missum cuipiam jubenti, non vult obedire, uti fecit Saul nolens occidere oves et boves Amalec, quod ei per Samuelem praeceperat Deus. Haec enim inobedientia est propria et praecisa, qua quis Deo non vult obedire, sed jussionem ejus spernit, transgreditur et violat; quae gravis est injuria et contemptus Dei. Inobediens ergo est similis ariolo, quia conjectat de voluntate Dei, ex mendacibus rationis et judicii sui conceptibus et figmentis; sicut ariolus conjectat de futuris, ex garritu et volatu avium. Imo voluntati Dei sibi revelatae et cognitae suum judicium anteponit, quasi illa sit sapientior et melior divina: ideoque Deo se sapientiorem, prudentiorem et meliorem aestimat. Quare negat Dei omniscientiam, omniprudentiam, omnibonitatem; ideoque tacite negat Deum esse Deum, ac se suumque judicium et volitum facit Deum, suumque idolum. ET QUASI SCELUS IDOLOLATRIAE, NOLLE ACQUIESCERE. Hebraice און ותרפים הפצר aven uteraphim haptsar, id est iniquitas vel idolum, et theraphim est reniti et repugnare; sicut enim idolum est mendax Deus, Theraphim est mendax oraculum; sic inobediens suum judicium et voluntatem praeferens divinae, illud quasi fidum suum idolum colit, illudque quasi suum prudentiae oraculum, sed falsum et mendax, consulit et sequitur. Porro, non dicitur hic quod inobedientia sit magia, vel idololatria, vel illis aequalis culpa; sed quod utrique sit similis. Nam in se gravius crimen est magia vel idololatria, qua quis daemonem vel idolum, ut Deum consulit et adorat in Dei veri injuriam, quam sit inobedientia, qua quis jussis Dei duntaxat non obedit. Haec tamen utrique illi est similis. Nam, ut ait S. Gregorius: «Quasi peccatum ariolandi, est repugnare; quia velut contempto divino altari, ad aras daemonum responsa percipiunt, dum cordis sui praestigiosis ac superbis adinventionibus credunt, et salubribus Praelatorum consiliis, contraria sentiendo refragantur. Nolle autem acquiescere, idololatriae sceleri simile dicitur; quia nimirum in inobedientia sua obstinatione nemo persisteret, si propositi sui figmentum in corde, quasi idolum non gestaret.» PRO EO ERGO QUOD ABJECISTI SERMONEM DOMINI, ABJECIT TE DOMINUS, NE SIS REX, quia sprevisti, vel reprobasti verbum Domini, sprevit, vel reprobavit te Dominus, ne sis rex. Justa et congrua est haec paena Saulis, ut qui Deo suo subesse noluit, privetur regno ab eo dato, ne quis subditorum ei subsit, sed illi ei rebellent, sicut ipse rebellavit Deo: perinde ac Adam inobediens Deo, comedendo pomum vetitum, sensit animalia, imo membra sua sensusque omnes sibi inobedientes et rebellantes. NE SIS REX. Putant nonnulli Saulem hic a Deo privari regno, ut amplius non fuerit rex, sed Israelis rex fuerit David; nam ipse cap. seq. a Samuele unctus fuit in regem. Melius alii censent Saulem hic privari regno, quasi in actu primo non secundo, hoc est potestate regia illum dejici, sed permitti tamen ei illius usum et administrationem ad vitam. Aut potius denuntiari ei privationem regni, cujus privationis realis exsecutio paulo post facienda erat in ejus clade et morte.
15:24
DIXITQUE SAUL AD SAMUELEM: PECCAVI. Poenitentia haec Saulis non fuit vera et seria, ex vero cordis dolore ob Deum offensum profecta, sed labialis duntaxat et oralis ex metu perdendi regni, et infamiae publicae promanans. Hoc enim est quod ipse mentem suam explicans ait vers. 30: «Peccavi, sed nunc honora me coram Senioribus populi mei et coram Israel;» ne illi me quasi a Deo per te reprobatum reprobent, et reipsa regno dejiciant. Et S. Bernardus, serm. 16 in Cant.: «Numquid, ait, profuit Sauli, quod se ad increpationem Samuelis peccasse confessus est? Culpabilis procul dubio fuit illa confessio quae culpam non diluit. Quomodo enim humilem contemneret confessionem humilitatis magister? et cui humilibus dare gratiam certe ingenitum est, omnino non poterat non placari; si quae in ore sonuit, in corde radiasset humilitas.»
15:25
SED NUNC PORTA, QUAESO, PECCATUM MEUM. «Porta,» id est suffer, tolera, dissimula, ignosce, parce, condona. Ita Josephus, Chaldaeus, Pagninus, Vatablus et alii.
15:27
ILLE AUTEM APPREHENDIT SUMMITATEM PALLII EJUS QUAE SCISSA EST. «Ille,» scilicet Samuel, inquiunt Rabbini nonnulli, apprehendit pallium suum, vel certe pallium Saulis, illudque scidit, ut significaret scissum et separatum ab eo esse regnum. Verum dico, «ille,» scilicet Saul apprehendit pallium Samuelis, illudque renitente Samuele scissum est, ut significaretur scissio et separatio regni a Saule ejusque posteritate. Ita Septuaginta, Josephus et S. Augustinus, lib. XVII De Civitate VII.
15:28
ET TRADIDIT, id est tradere decrevit: significatur enim actus inchoatus et destinatus, non perfectus. Sic «scidit,» id est scindere decrevit, «regnum Israel a te,» ut tradat illud «meliori te,» scilicet Davidi.
15:29
PORRO TRIUMPHATOR IN ISRAEL NON PARCET. Chaldaeus, decretum est super te a Domino victoriarum Israel, q. d. Absoluta et irrevocabilis Dei sententia in te lata est, qua regno privandus es. Vocat Deum «triumphatorem in Israel» ut Saulem pungat, q. d. Tu superbus es et triumphas de tuis victoriis contra Amalec et alios hostes, ideoque rebellas contra Deum; sed scito victorias illas non tuas esse, nec tuis viribus partas, sed a Deo tibi donatas. Ipse est rex et «triumphator in Israel,» qui pro Israele populo suo fideli pugnans, facit eum de hostibus suis vincere et triumphare.
15:30
AT ILLE AIT: PECCAVI; SED NUNC HONORA ME (quasi regem) coram senioribus populi mei, et coram Israel, id est coram reliquo Israelis populo, ne ille me a te spretum spernat et regno spoliet. Vides hic paenitentiam Saulis fuisse humanam, et metu regni perdendi extortam.
15:31
REVERSUS ERGO SAMUEL SECUTUS EST SAULEM. Cessit Samuel Saulis petitioni, ne eum in desperationem vel furorem adigeret; at ut ejus honorem coram populo tueretur, ne is eum sperneret et regno pelleret. Hoc modicum consolationis Sauli indulsit, ut regni privationem lenius ferret, et ne ad pejora delaberetur. Quaeres, quando miserabilis hic Saulis casus contigerit? Nonnulli censent eum contigisse anno 3 regni Saulis, ex eo quod cap. XIII, vers. 1, dicitur ipse duobus annis regnasse super Israel; quod multi intelligunt sic, ut innocenter, juste et probe regnarit per biennium, ac consequenter tertio anno sit lapsus. Verum alius illius loci magis genuinus est sensus, uti ibi dixi. Alii aliter: probabilis est sententia nostri Saliani, Saulem esse lapsum anno septimo regni sui, ita ut octavo regni ejus anno David a Samuele unctus sit in regem, ut dicitur cap. sequenti; ac deinde Saul adhuc regnarit decem annos. Universim enim regnavit annis octodecim, cum Samuel ante eum judicarit Israel per annos 22. Sic enim anni Saulis et Samuelis simul juncti conflant 40, quos ei tribuit Paulus, Actor. XIII. Unde sequitur lapsum hunc Saulis accidisse anno 29 a morte Heli, et ab initio principatus Samuelis, qui immediate successit Heli.
15:32
DIXITQUE SAMUEL: ADDUCITE AD ME AGAG REGEM, ut quem Saul noluit occidere, ego occidam, itaque Dei voluntatem expleam in vindicta et anathemate Amalecitarum. ET OBLATUS EST EI AGAG PINGUISSIMUS ET TREMENS, prae pinguedine, q. d. Adeo pinguis ut tremulo et vacillanti gressu incederet. Nam Hebraice est Agag מעדנות Maadanoth, quod Chaldaeus vertit, Agag deliciosus; Pagninus, Vatablus et alii, Agag deliciarum, id est Agag deliciis saginatus et impinguatus, ideoque tremulus. Minus recte ergo nonnulli sic exponunt, quasi dicat: Oblatus est Samueli Agag cum deliciis, hoc est gradiens deliciose, incessu regio et superbo. Alii, gaudens de morte, eo quod mortem servituti praeferret: vel ut R. Kimchi, quod a Samuele benigno vitam speraret. Alii vertunt, cum vinculis. Ita qui a Vulgata discedunt, abeunt in diversa. Porro Aman hostis Judaeorum ab Assuero suspensus, Esther cap. III, vers. 1 et 10, dicitur fuisse de stirpe Agag. Unde ab hoc Agag rege Amalec eum prognatum fuisse censent Josephus, lib. X Antiq. cap. VI, Hebraei, Chaldaeus, Lyranus, Cajetanus, Serarius et Rupertus, lib. VIII De Victor. Verbi Dei, cap. IV. Hinc et Aman, Esther cap. XII, vocatur Bugaeus, quasi Benagagaeus, vel Bengogaeus, id est filius Agag vel Gog. Nam Septuaginta, Numer. XXIV, 7, Agag per aphaeresin vocant Gog, aut Bugaeus, quasi Gogaeus: subinde enim littera B mutatur in G, Ezech. XXVII, 9. Senes Giblii vertunt Septuaginta Biblios, et ipsa civitas vocatur Giblus et Beblus, teste S. Hieronymo, De Locis Hebraicis. Ita etiam I in B, cum duellum bellum, duellius, bellius, ait Cicero in Oratore. Verisimile tamen est hunc eumdem fuisse, tum quia hic fuit celebris, nec alius hoc nomine in Scriptura reperitur; tum quia hic fuit superbus, deliciosus et crudelis, aeque ac fuit Aman, ut in eum hosce suos mores cum semine transfudisse videatur. ET DIXIT AGAG: SICCINE SEPARAT AMARA MORS, quasi dicat: O quam amara est mihi delicato et in deliciis enutrito ista mors imminens, et quam statu meo regali, opibus, honoribus et deliciis abundanti indigna. Sperabam enim in iisdem quibus assueveram vitam concludere. Ita Abulensis. Hoc est quod ait Ecclesiastes, cap. XLI, vers. 1: «O mors, quam amara est memoria tua homini pacem habenti in substantiis suis, viro quieto, et cujus viae directae sunt in omnibus.» Vide ibi dicta. Hebraice enim סר sar, id est recessit, in Cal more Hebraeo sumitur pro Hiphil, id est pro recedere facit; sive, ut Noster vertit, separat. Sensus ergo est: Itane mihi moriendum est tam amara, misera et violenta morte? Itane separanda est anima a corpore, sensus a deliciis suis, Agag a regno suo? aut ut Serarius vertit: «Declinavit ad me amaritudo mortis,» q. d. Actum est de vita mea, imminet mihi amara et acerba mors. Tropologice S. Gregorius: «Recens conversi, ait, dum a solitis suis voluptatibus separantur, dolorem instar mortis sentiunt:» unde hac tentatione pulsantur: siccine me separat a meis deliciis amara mors poenitentiae et sanctae vitae? «Quia in eis, inquit, carnalitas sine magna tribulatione minime necatur. Quasi enim visis austeritatibus, quibus subdenda est, dicit menti sensualitas sua: Laeta pro tam tristibus spernis?»
15:33
ET AIT SAMUEL: SICUT FECIT ABSQUE LIBERIS MULIERES GLADIUS TUUS, SIC ABSQUE LIBERIS ERIT INTER MULIERES MATER TUA, q. d. Ego matrem tuam te occidendo faciam viduam sine liberis, quia tu multas fecisti viduas necando eorum filios. Nimirum juste occideris, quia injuste alios occidisti. Aeterna enim Dei lege sancitum est, ut homicida occidatur. Nota deliciosos, qualis erat Agag, saepe esse crudeles; quia omnem amorem quem habent sibi ipsis impendunt, ac proinde in alios non nisi odia expromunt; imo alios fraudant et spoliant, ut plura habeant quibus delicientur. Omnia enim sibi appetunt, aliis nihil. Figmenta sunt quae scribit Philo Biblicus, scilicet Deum jussisse Samueli ut Agag regi daret vitae inducias per sequentem noctem; qua proinde Agag uxorem suam gravidam effecerit, indeque natus sit filius nomine Edab, qui fuerit Amalecites ille, qui Saulem se occidisse asseruit Davidi, cap. XXXI, ut per filium Agag justo Dei judicio occisus sit Saul; eo quod ipse Agag non occidisset, ut jusserat Deus. Haec enim est talionis poena. ET IN FRUSTA CONCIDIT EUM SAMUEL (non per se, ut vult Serarius, sed per suos, ait Josephus) CORAM DOMINO, quasi sceleratum in victimam anathematis justitiae divinae sacrificans; idque non ex saevitia, sed ex zelo justae vindictae; qualem habuit Phinees occidens principem fornicantem, Numer. cap. XXV, et Elias occidens sacerdotes Baal, III Regum, cap. XVIII. Tropologice, cum superbia et vitiis dimicantes, debemus ea frustatim concidere, et nihil ex eis relinquere, quod novum nobis bellum moveat. Ita Beda.
15:35
ET NON VIDIT SAMUEL ULTRA SAUL, id est, non invisit Samuel Saulem amplius, non eum adiit honoris causa, uti fecerat prius, non collocutus est cum eo, non eum direxit, admonuit, reprehendit, uti facere solebat. Hunc esse sensum patet ex Hebraeo: nam alioqui postea Samuel vidit Saulem inter prophetas prophetantem, cap. XIX, vers. 24. LUGEBAT SAMUEL SAULEM, quia dolebat Saulem a se unctum, regno, ac Israelem, rege tam forti et felici privari; atque nesciebat quis et qualis ei successurus esset. Adde, timebat Saulem non tantum regno, sed et vita ac salute aeterna privandum; licet enim hic tantum a Deo regno spolietur, tamen «abjecit» et hebraice «reprobavit te Deus» innuit eum a Deo derelictum, in majora scelera ruiturum, in iisque moriturum ac damnandum, uti reipsa contigisse videtur. Lugebat autem, et simul lugens orabat pro Saule, ut vel regno restitueretur, vel certe in ulteriora mala non decideret. Sperabat enim Dei decretum de abjectione Saulis non esse omnino absolutum et irrevocabile, sed comminatorium, ac precibus flecti mutarique posse. Unde Deus, cap. seq. vers. 1, asserit id esse absolutum; vetatque ne amplius lugeat Saulem, sed ejus loco in regem ungat Davidem. Nota hic et imitare misericordiam et charitatem Samuelis erga Saulem sibi Deoque inobedientem. Audi S. Gregorium: «Quid est quod luget quem cernere dedignatur, nisi quia et cum zelo rectitudinis, sancti Doctores habent affectum magnae charitatis; ipsa autem charitatis magnitudo ostenditur, quia projectum regem plangere perhibetur? Quo ergo affectu electorum abditorum peccata plangunt, qui pro projectis reprobis plangere tam affectuose didicerunt? instantia namque luctus ostenditur, quia subjunctum est: Usquequo tu luges Saul?»
15:1
… Depose quindi l'ufficio di giudice (ibid. 12), ma al Re trasmise anche in seguito, all'occasione, gli ordini di Dio (ibid. 15, 1 sg.). …
SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
S. fu rigettato da Dio dal trono di Israele (ibid. 15, 1-15). Docile al comando divino, Samuele si recò a Betlemme per ungervi re, ad insaputa di S., il pastore adolescente David (v.).
15:2
AMALECITI (EBR. AMALEQ; VOLGATA [COI SETTANTA] AMALEC E AMALECITES)
… Saul li sconfisse col loro re Agag (v.) « da Hevila sino a Sur di fronte all'Egitto », distruggendoli quasi completamente (I Sam. 15, 2-9). Anche David, dapprima per incarico del re filisteo Achis (I Sam. 27, 8), poi per riavere le persone rapite (I Sam. 30, 1-20), condusse da Siceleg vittoriose spedizioni contro …
15:5
AMALECITI (EBR. AMALEQ; VOLGATA [COI SETTANTA] AMALEC E AMALECITES)
… Una sola volta si parla di una loro città (I Sam. 15, 5). Un gruppo di A. sembra essersi infiltrato pacificamente fin nel territorio della tribù di Efraim, dando il nome al monte su cui era la città di Pharaton (Iude. 12, 15; cf. 5, 14), …
15:6
… annessi alla tribù di Giuda, parte al nord presso Cedes nella tribù di Nephtali (Ind. 4, 11, 17). Gisele, moglie del cineo Haber, uccise Sisara (ibid. 4, 17-21). Saul li pregò di separarsi dagli Amaleciti per non coinvolgerli nel loro sterminio (I Sam. 15, 6). Pare che dai C. discendessero i Rechabiti (I Par. 2, 55). Secondo l'oracolo di Balaam (Num. 24, 21-23) ebbero a soffrire dalle invasioni assire e parteciparono alla cattività di Babilonia.
GIAELE (EBR. JĀ'EL; VOLG. IAHEL)
G. appartiene ad un clan imparentato a Mosè (Iudc. 1, 16; 4, 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. …
15:7
HEVILA (EBR. ḤĀWĪLĀH PROB. DA ḤŌL «SABBIA»; SETTANTA ΕΥ̓ΑΙ͂Α)
… aromatica e di pietre preziose, dove scorreva il fiume Phison (Gen. 2, 11). Il nome è ricordato come un discendente da Chus camita (Gen. 10, 7; I Par. 1, 9) e da Iectan semita (Gen. 10, 29; I Par. 1, 23) e nella formula «da H. sino a Sur» (Gen. 25, 18; I Sam. 15, 7).
Sulla via di S. Pangalo del Signore trovò Agar fuggitiva (Gen. 16, 7); vi passò Abramo nel discendere in Egitto (ibid. 20, 1). Il nome ritorna nell'espressione « da Hevila sino a S. di fronte all'Egitto » o « sulla frontiera d'Egitto » (I Sam. 15, 7; 27, 8) ed indicare la residenza dei discendenti di Ismaele e di Amalec.
15:9
… Kar è l'agnello maschio alquanto sviluppato, non ancora ariete, considerato come cibo prelibato (Deut. 32, 14; Am. 6, 4), bottino agognato (I Sam. 15, 9), ed è il tributo corrisposto da Moab (Is. 16, 1; II Reg. 3, 4: Meša). …
15:11
cui rovina pianse lacrime amare (I Sam. 15, 11-35; 16, 1). Di carattere però fu austero. …
15:12
… 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).
GALGAL, GALGALA (EBR. HAG-GILGÂL «IL CERCHIO»)
… Samuele ogni anno, nelle grandi adunanze, ne visitava il santuario (I Sam. 6, 16); Saul vi fu proclamato re e vi perse poi il regno e la discendenza (I Sam. 10, 8; 11, 15; 13, 5; 15, 12). David vi fu accolto festosamente dalla tribù di Giuda nel ritorno dalla fuga in Transgiordania (II Sam. 19, 16). Divenuto poi G. un centro d'idolatria, come il santuario di Bethel, …
15:16
… S'indignava contro chi si scostava dalla via tracciata da Dio (ibid. 13, 11-14; 15, 16-33). Fu grande ed eroico nella sua fedeltà e nel suo zelo. …
15:22
… L'elemento essenziale è la vera pietà, l'obbedienza alla voce di Dio, i precetti morali (Os. 6, 6; I Sam. 15, 22; Mi. 6, 6 sgg.). …
15:23
tenzioso di Samuele (I Sam. 15,23) è accostato ai termini «stregoneria, malizia», pare in senso di «idolatria» (così già Volg.: ma il testo è alquanto incerto); l'evoluzione semantica è notevole, per l'indicazione …
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.