Ionathas comforteth Dauid, 3. confirmeth their former league. 18. By an appointed signe (24. endeuoring first, but in vaine, to pacifie his father) 35. certifieth Dauid of his fathers malice against him. 41. They meete againe secretly, and sorowfully part ech from other.
1But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?Ma David si fuggi da Najoth, che è presso Ramatha; e andò a parlare a Gionata (e disse): Che ho fatt'io? Qual'è l'iniquità, e il peccato commesso da me verso il padre tuo, che vuole la mia vita?BVT Dauid also fled from Naioth, which is in Ramatha, and coming spake before Ionathas: What haue I done? what is myn iniquitie, and what sinne of myn against thy father, that he seeketh my life?Fugit autem David de Najoth, quæ est in Ramatha, veniensque locutus est coram Jonatha: Quid feci ? quæ est iniquitas mea, et quod peccatum meum in patrem tuum, quia quærit animam meam ? 2And he said to him: God forbid, thou shalt not die: for my father will do nothing, great or little, without first telling me: hath then my father hid this word only from me? no, this shall not be.Rispose quegli: Mai no: tu non morrai: imperocché non farebbe giammai il padre mio cosa alcuna o grande, o piccola, senza prima darmene parte: celerà egli adunque a me il padre mio questa cosa solamente? questo non sarà mai.Who sayd to him: God forbid, thou shalt not die: for neither wil my father doe any thing great or litle, vnles he first tel me: this word therefore only hath my father concealed from me? no this shal not be.Qui dixit ei: Absit, non morieris: neque enim faciet pater meus quidquam grande vel parvum, nisi prius indicaverit mihi: hunc ergo celavit me pater meus sermonem tantummodo ? nequaquam erit istud. 3And he swore again to David. And David said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.E fece nuovo giuramento a Davidde. Ma questi disse: Sa certamente il padre tuo, com'io ho trovata grazia negli occhi tuoi, e dirà: Gionata non dee saper questo, affinchè non ne abbia dispiacere. Per altro (viva il Signore, e viva l'anima tua) un solo gradino, per così dire, v'ha tra me, e la morte.And he sware againe to Dauid. And Dauid sayd: Thy father surely knoweth, that I haue found grace in thy sight, and: wil say: Let not Ionathas know this, left perhaps he be sad. Yea more our Lord liueth, and thy soule liueth, by one degree only (as I may so say) I and death are diuided.Et juravit rursum Davidi. Et ille ait: Scit profecto pater tuus quia inveni gratiam in oculis tuis, et dicet: Nesciat hoc Jonathas, ne forte tristetur. Quinimmo vivit Dominus, et vivit anima tua, quia uno tantum (ut ita dicam) gradu ego morsque dividimur. 4And Jonathan said to David: Whatsoever thy soul shall say to me, I will do for thee.E Gionata disse a David: Farò io per te tutto quello che mi dirai.And Ionathas said to Dauid: Whatsoeuer thy soule shal say to me, I wil doe for thee.Et ait Jonathas ad David: Quodcumque dixerit mihi anima tua, faciam tibi.
5And David said to Jonathan: Behold to morrow is the new moon, and I, according to custom, am wont to sit beside the king to eat: let me go then that I may be hid in the field till the evening of the third day.E David disse a Gionata: Tu sai che domane son le calende, e io, secondo il costume, sono solito a sedere a tavola presso al re: lascia adunque che io mi nasconda alla campagna sino alla sera del terzo giorno.And Dauid sayd to Ionathas: Behold the calendes are to morowe, & I after the maner am wont to sitte beside the king to eate: dismisse me therefore that I may be hid in the field vntil the euening of the third day.Dixit autem David ad Jonathan: Ecce calendæ sunt crastino, et ego ex more sedere soleo juxta regem ad vescendum: dimitte ergo me ut abscondar in agro usque ad vesperam diei tertiæ. 6If thy father look and inquire for me, thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifices there for all of his tribe.Se il padre tuo facendovi attenzione cercherà di me, tu gli risponderai: David mi ha chiesto in grazia di andare prontamente a Bethlehem sua patria: perocché vi è un sacrifizio solenne per tutti quelli di sua tribù.If thy father looking inquire for me, thou shalt answer him: Dauid desired me, that he might goe quickely into Bethlehem his citie: because there be solemne victimes to al of his tribe.Si respiciens requisierit me pater tuus, respondebis ei: Rogavit me David ut iret celeriter in Bethlehem civitatem suam, quia victimæ solemnes ibi sunt universis contribulibus suis. 7If he shall say: It is well: thy servant shall have peace: but if he be angry, know that his malice is come to its height.S'egli dice: Bene sta: il tuo servo avrà pace: ma s'egli ne prende ira, sappi, che la malizia di lui è giunta al colmo.If he shal say, Wel: peace shal be to thy seruant, but if he be angrie, know that his malice is complete.Si dixerit: Bene: pax erit servo tuo. Si autem fuerit iratus, scito quia completa est malitia ejus. 8Deal mercifully then with thy servant: for thou hast brought me, thy servant, into a covenant of the Lord with thee. But if there be any iniquity in me, do thou kill me, and bring me not in to thy father.Abbi adunque pietà del tuo servo: dappoiché hai fatto contrarre a me tuo servo una sacra alleanza con te: che se è in me qualche colpa, tu dammi la morte, ma non introdurmi dal padre tuo.Doe mercie therefore toward thy seruant: because thou hast caused me thy seruant to enter the league of our Lord with thee. but if there be any iniquitie in me, do thou kil me, and bring me not in to thy father.Fac ergo misericordiam in servum tuum, quia fœdus Domini me famulum tuum tecum inire fecisti: si autem est iniquitas aliqua in me, tu me interfice, et ad patrem tuum ne introducas me.
9And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father against thee, I could do no otherwise than tell thee.E Gionata disse: Lungi sia questo da te: perocché non è possibile, che ove io conosca, che il mal animo del padre mio sia giunto all'ultimo segno contro di te, io non te lo faccia sapere.And Ionathas sayd: Be this farre from thee, for neither can it be, that I should not tel thee, if I shal certainly know that my fathers malice is complete against thee.Et ait Jonathas: Absit hoc a te: neque enim fieri potest, ut si certe cognovero completam esse patris mei malitiam contra te, non annuntiem tibi. 10And David answered Jonathan: Who shall bring me word, if thy father should answer thee harshly concerning me?E David rispose a Gionata: Chi mi recherà l'avviso, ove per disgrazia il padre tuo ti dia qualche cattiva risposta riguardo a me?And Dauid answered Ionathas: Who shal bring me word, if thy father answer thee perhaps any thing sharpely of me?Responditque David ad Jonathan: Quis renuntiabit mihi, si quid forte responderit tibi pater tuus dure de me ? 11And Jonathan said to David: Come, and let us go out into the field. And when they were both of them gone out into the field,E Gionata disse a David: Vieni, andiamo fuori alla campagna. E quando furono ambedue alla campagna,And Ionathas sayd to Dauid: Come, let vs goe forth abroad into the field, and when they were both gone forth into the field,Et ait Jonathas ad David: Veni, et egrediamur foras in agrum. Cumque exissent ambo in agrum, 12Jonathan said to David: O Lord God of Israel, if I shall discover my father’s mind, to morrow, or the day after, and there be any thing good for David, and I send not immediately to thee, and make it known to thee,Disse Gionata a David: Signore Dio d'Israele, se io domani, o il giorno appresso scoprirò quello che pensi il padre mio, e vi sarà qualche cosa di buon per Davidde, e non gliene darò subito parte, e non farollo sapere a lui,Ionathas said to Dauid: Lord God of Israel, if I shal search out my fathers meaning, to morowe or the day after, and some good thing be vpon Dauid, and I send not immediatly vnto thee, and make thee know thereof,ait Jonathas ad David: Domine Deus Israël, si investigavero sententiam patris mei crastino vel perendie, et aliquid boni fuerit super David, et non statim misero ad te, et notum tibi fecero, 13May the Lord do so and so to Jonathan, and add still more. But if my father shall continue in malice against thee, I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.Il Signore faccia questo e peggio a Gionata. E se il padre mio conserverà tuttora il suo mal animo contro di te, io te lo confiderò, e ti darò licenza di andartene in pace, e il Signore sia con te, come fu col padre mio:these thinges doe our Lord to Ionathas, and these thinges adde he. But if my fathers malice shal perseuer against thee, I wil reuele thyn care, and wil dismisse thee, that thou mayst goe in peace, and our Lord be with thee, as he hath beene with my father.hæc faciat Dominus Jonathæ, et hæc addat. Si autem perseveraverit patris mei malitia adversum te, revelabo aurem tuam, et dimittam te, ut vadas in pace, et sit Dominus tecum, sicut fuit cum patre meo.
14And if I live, thou shalt shew me the kindness of the Lord: but if I die,E se io vivrò, userai di tua gran bontà verso di me: che se io morrò,And if I liue, thou shalt doe me the mercie of our Lord, but if I die,Et si vixero, facies mihi misericordiam Domini: si vero mortuus fuero, 15Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, may he take away Jonathan from his house, and may the Lord require it at the hands of David’s enemies.Non lascerai di avere compassione in perpetuo della mia casa, allorché il Signore sterminerà l'un dopo l'altro dal mondo i nemici di David: (altrimenti) il Signore levi Gionata dalla sua casa, come punirà i nemici di David.thou shalt not take away thy mercie from my house for euer, when our Lord shal haue rooted out the enemies of Dauid, euerie one out of the land, take he away Ionathas from his house, and our Lord require it of the handes of Dauides enemies.non auferes misericordiam tuam a domo mea usque in sempiternum, quando eradicaverit Dominus inimicos David, unumquemque de terra: auferat Jonathan de domo sua, et requirat Dominus de manu inimicorum David. 16Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David’s enemies.Strinse adunque Gionata alleanza colla casa di David: ma il Signore fece vendetta de' nemici di David.Ionathas therefore made a league with the house of Dauid: and our Lord required it of the handes of Dauids enemies.Pepigit ergo Jonathas fœdus cum domo David: et requisivit Dominus de manu inimicorum David. 17And Jonathan swore again to David, because he loved him: for he loved him as his own soul.Fece di più Gionata a David quest'altro giuramento, perchè gli voleva bene, e veramente lo amava come l'anima propria.And Ionathas added to sweare vnto Dauid, because he loued him, for as his owne soule, so he loued him.Et addidit Jonathas dejerare David, eo quod diligeret illum: sicut enim animam suam, ita diligebat eum. 18And Jonathan said to him: To morrow is the new moon, and thou wilt be missed:E dissegli Gionata: Domane son le calende, e si cercherà di te:And Ionathas sayd to him: To morowe are the calendes, and thou shalt be asked for:Dixitque ad eum Jonathas: Cras calendæ sunt, et requireris: 19For thy seat will be empty till after to morrow. So thou shalt go down quickly, and come to the place where thou must he hid, on the day when it is lawful to work, and thou shalt remain beside the stone, which is called Ezel.Perocchè si cercherà il perchè tu non sii al tuo posto anche il dì seguente. Scenderai pertanto in fretta al luogo, dove tu dei star nascosto il dì lavorativo, e ti porrai presso alla pietra chiamata Ezel.for thy sitting wil be inquired of til after to morowe. Thou shalt therefore goe downe in hast, and shalt come to the place, where thou must be hid in the day, when it is lawful to worke, and thou shalt sit beside the stone, which is named Ezel.requiretur enim sessio tua usque perendie. Descendes ergo festinus, et venies in locum ubi celandus es in die qua operari licet, et sedebis juxta lapidem cui nomen est Ezel.
20And I will shoot three arrows near it, and will shoot as if I were exercising myself at a mark.E io tirerò tre saette verso quella (pietra), scoccandole come per esercitarmi a tirar al segno.And I wil shoote three arrowes nere it, and wil shoote as it were excersising my self at a markeEt ego tres sagittas mittam juxta eum, et jaciam quasi exercens me ad signum. 21And I will send a boy, saying to him: Go and fetch me the arrows.E manderò anche un servo, a cui dirò: Va, e riportami le saette.I wil send also a boy saying to him: Goe, and fetch me the arrowes.Mittam quoque et puerum, dicens ei: Vade, et affer mihi sagittas. 22If I shall say to the boy: Behold the arrows are on this side of thee, take them up: come thou to me, because there is peace to thee, and there is no evil, as the Lord liveth. But if I shall speak thus to the boy: Behold the arrows are beyond thee: go in peace, for the Lord hath sent thee away.Se io dirò al servo: Bada, che le saette sono di qua da te, prendile, tu (allora) vieni a trovarmi, perocché tu se' sicuro, e non vi è mal nissuno, viva il Signore. Ma se io dirò al servo: Bada, che le saette sono di là da te: vattene in pace: il Signore ti manda via.If I shal say to the boy: Loe the arrowes are on this side thee, take them vp: come thou to me, because there is peace to thee, and there is no euil, our Lord liueth. But if I shal speake thus to the boy: Loe the arrowes are beyond thee: Goe in peace, because our Lord hath dimissed theeSi dixero puero: Ecce sagittæ intra te sunt, tolle eas: tu veni ad me, quia pax tibi est, et nihil est mali, vivit Dominus. Si autem sic locutus fuero puero: Ecce sagittæ ultra te sunt: vade in pace, quia dimisit te Dominus. 23And concerning the word which I and thou have spoken, the Lord be between thee and me forever.Quanto poi a quella che abbiam discorso tra noi, il Signore ne sia (testimone) tra me, e te in eterno.And corcerning the word which I and thou haue spoken, our Lord be betwen thee and me for euer.De verbo autem quod locuti sumus ego et tu, sit Dominus inter me et te usque in sempiternum. 24So David was hid in the field, and the new moon came, and the king sat down to eat bread.Davidde adunque stette nascosto alla campagna, e vennero le calende, e il re si assise a mensa.Dauid therefore was hidde in the fielde, and the calendes came, and the king sate downe to eate bread.Absconditus est ergo David in agro, et venerunt calendæ, et sedit rex ad comedendum panem. 25And when the king sat down upon his chair, (according to custom) which was beside the wall, Jonathan arose, and Abner sat by Saul’s side, and David’s place appeared empty.E quando il re si fu posto a sedere sulla sua sedia, la quale, secondo l'uso, era vicina al muro, Gionata si alzò, e Abner si assise accanto a Saul, e voto videsi il posto di Davidde.And when the king was sette vpon his chaire (according to the custome) which was beside the wal, Ionathas arose, and Abner sate at the side of Saul, and Dauids place appeared voide.Cumque sedisset rex super cathedram suam (secundum consuetudinem) quæ erat juxta parietem, surrexit Jonathas, et sedit Abner ex latere Saul: vacuusque apparuit locus David.
26And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.E Saul non disse nulla quel giorno: perocchè si pensò che fosse accaduto fosse a Davidde di non esser mondo, nè purificato.And Saul sayd nothing that day, for he thought it had chanced perhaps vnto him, that he was not cleane, nor purified.Et non est locutus Saul quidquam in die illa: cogitabat enim quod forte evenisset ei, ut non esset mundus, nec purificatus. 27And when the second day after the new moon was come, David’s place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?Ma venuto l'altro dì dopo le calende, videsi di nuovo il posto di Davidde rimaner voto. E Saul disse al suo figlio Gionata: Per qual motivo il figliuolo d'Isai non è venuto a mangiare nè jeri, né oggi?And when the second day was come after the calendes, againe Dauids place appeared emptie. And Saul said to Ionathas his sonne: Why came not the sonne of Isai neither yesterday, nor to day to eate?Cumque illuxisset dies secunda post calendas, rursus apparuit vacuus locus David. Dixitque Saul ad Jonathan filium suum: Cur non venit filius Isai nec heri nec hodie ad vescendum ? 28And Jonathan answered Saul: He asked leave of me earnestly to go to Bethlehem.E Gionata rispose a Saul: Mi ha pregato istantemente di lasciarlo andare a Bethlehem:Ionathas answered Saul: He desired me instantly, that he might goe into Bethlehem,Responditque Jonathas Sauli: Rogavit me obnixe ut iret in Bethlehem, 29And he said: Let me go, for there is a solemn sacrifice in the city, one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king’s table.E ha detto: Permettimi ch'io vada, mentre un sagrifizio solenne fassi nella città, uno de' miei fratelli mi ha invitato: or adunque se io ho trovato grazia negli occhi tuoi, andrò tosto, e rivedrò i miei fratelli. Per questo egli non è venuto alla mensa del re.and he said: Let me goe, because there is a solemne sacrifice in the citie, one of my brethren hath sent for me: now therefore if I haue found grace in thy sight, I wil goe quickly, and see my brethren. For this cause he came not to the kings table.et ait: Dimitte me, quoniam sacrificium solemne est in civitate, unus de fratribus meis accersivit me: nunc ergo si inveni gratiam in oculis tuis, vadam cito, et videbo fratres meos. Ob hanc causam non venit ad mensam regis. 30Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher of a man, do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?Ma Saul si adirò contro Gionata, e gli disse: Figliuolo di donna che va a caccia di uomini, non so io forse che tu vuoi bene al figliuolo d'Isai per tua confusione, e per confusione dell'indegna tua madre?But Saul being wrath against Ionathas, said to him: Thou sonne of a woman which of her owne accord rauisheth a man, am I ignorant that thou louest the sonne of Isai vnto thyne owne confusion, and to the confusion of thyne ignominious mother?Iratus autem Saul adversum Jonathan, dixit ei: Fili mulieris virum ultro rapientis, numquid ignoro quia diligis filium Isai in confusionem tuam, et in confusionem ignominiosæ matris tuæ ?
31For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of death.Imperocché sino a tanto che il figliuolo d'Isai avrà vita sopra la terra, tu non sarai sicuro detto stato tuo, nè del tuo regno. Per la qual cosa fin da questo punto spedisci gente a condurlo a me: perocché egli dee morire.For al the dayes, that the sonne of Isai shal liue vpon the earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and bring him to me: because he is the sonne of death.Omnibus enim diebus quibus filius Isai vixerit super terram, non stabilieris tu, neque regnum tuum. Itaque jam nunc mitte, et adduc eum ad me: quia filius mortis est. 32And Jonathan answering Saul, his father, said: Why shall he die? What hath he done?Ma Gionata rispose a Saul padre suo e disse: Perchè dovrà agli morire? che ha egli fatto?And Ionathas answering Saul his father, faid: Why shal he dye? what hath he done?Respondens autem Jonathas Sauli patri suo, ait: Quare morietur ? quid fecit ? 33And Saul caught up a spear to strike him. And Jonathan understood that it was determined by his father to kill David.E Saulle diè di piglio alla lancia per ferirlo. E riconobbe Gionata, come il padre suo era risoluto di uccider Davidde.And Saul caught a speare to strike him. And Ionathas vnderstood that it was determined of his father, that he would kil Dauid.Et arripuit Saul lanceam ut percuteret eum. Et intellexit Jonathas quod definitum esset a patre suo, ut interficeret David. 34So Jonathan rose from the table in great anger, and did not eat bread on the second day after the new moon. For he was grieved for David, because his father had put him to confusion.Gionata adunque si levò infuriato da mensa, e non gustò cibo il secondo dì delle calende. Perocché era afflitto per ragion di Davidde, e pel disonore fattogli dal suo padre.Ionathas therefore rose from the table in anger of furie, and did not eate bread the second day of the calendes. For he was stroken heauie vpon Dauid, because his father had confounded him.Surrexit ergo Jonathas a mensa in ira furoris, et non comedit in die calendarum secunda panem. Contristatus est enim super David, eo quod confudisset eum pater suus. 35And when the morning came, Jonathan went into the field according to the appointment with David, and a little boy with him.E alla punta del dì (seguente) andò Gionata alla campagna, secondo il concerto fatto con Davidde, ed era con lui un piccolo garzone.And when the morning appeared, Ionathas came into the field according to the appointment with Dauid, and a little boy with him.Cumque illuxisset mane, venit Jonathas in agrum juxta placitum David, et puer parvulus cum eo.
36And he said to his boy: Go, and fetch me the arrows which I shoot. And when the boy ran, he shot another arrow beyond the boy.Al quale egli disse: Va, e riportami le saette che io tiro. E mentre quegli andava di corsa, tirò egli un'altra saetta di là da lui.and said to his boy: Goe, and fetch me the arrowes, which I shoote. And when the boy had runne, he shotte an other arrowe beyond the boy.Et ait ad puerum suum: Vade, et affer mihi sagittas quas ego jacio. Cumque puer cucurrisset, jecit aliam sagittam trans puerum. 37The boy therefore came to the place of the arrow which Jonathan had shot: and Jonathan cried after the boy, and said: Behold the arrow is there further beyond thee.E il garzoncello essendo giunto al luogo della (prima) saetta tirata da Gionata, sclamò Gionata appresso a lui, e disse: Bada che la saetta è là più innanzi a te.The boy therefore came to the place of the arrowe, which Ionathas had shotte: and Ionathas cried behind the back of the boy, and said: Loe the arrowe is there further beyond thee.Venit itaque puer ad locum jaculi quod miserat Jonathas: et clamavit Jonathas post tergum pueri, et ait: Ecce ibi est sagitta porro ultra te. 38And Jonathan cried again after the boy, saying: Make haste speedily, stand not. And Jonathan’s boy gathered up the arrows, and brought them to his master:E di nuovo Gionata diede un grido dietro al garzoncello, e disse: Fa presto: non ti trattenere. E il garzone di Gionata raccolse le saette, e portolle al suo padrone.And Ionathas cried againe behind the back of the boy, saying: Make hast spedely, stand not. And Ionathas his boy gathered vp his arrowes, and brought them to his master:Clamavitque iterum Jonathas post tergum pueri, dicens: Festina velociter, ne steteris. Collegit autem puer Jonathæ sagittas, et attulit ad dominum suum: 39And he knew not at all what was doing: for only Jonathan and David knew the matter.Ed ei non sapeva nulla affatto di che si trattasse: perchè soli Gionata, e David lo sapevano.and he was altogether ignorant, what was done: for only Ionathas and Dauid knew the matter.et quid ageretur, penitus ignorabat, tantummodo enim Jonathas et David rem noverant. 40Jonathan therefore gave his arms to the boy, and said to him: Go, and carry them into the city.Indi Gionata diede al servo le sue armi, e gli disse: Va e portale alla città.Ionathas therefore gaue his armour• to the boy, and said to him: Goe, and cary them into the citie.Dedit ergo Jonathas arma sua puero, et dixit ei: Vade, et defer in civitatem. 41And when the boy was gone, David rose out of his place, which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, they wept together; but David more.E partito il servo, si levò Davidde dal suo posto, che era verso mezzodì, e si prostrò boccone per terra, facendo riverenza per tre volte: e baciandosi l'un l'altro pensiero insieme, ma più Davidde.And when the boy was gone, Dauid rose out of his place, which did bend to the South, and falling flatt on the ground, adored thrise: and kissing one another, they wept together, but Dauid more.Cumque abiisset puer, surrexit David de loco qui vergebat ad austrum, et cadens pronus in terram, adoravit tertio: et osculantes se alterutrum, fleverunt pariter, David autem amplius.
42And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever.Gionata adunque disse a Davidde: Va in pace: tutto quello che abbiam giurato nel nome del Signore noi due dicendo: il Signore sia (testimone) tra me e te, tra la mia stirpe, e la tua stirpe in eterno...Ionathas therefore said to Dauid: Goe in peace: what soeuer we haue sworne both of vs in the name of our Lord, saying: Our Lord be betwen me and thee, and betwen my seede and thy seede for euer.Dixit ergo Jonathas ad David: Vade in pace: quæcumque juravimus ambo in nomine Domini, dicentes: Dominus sit inter me et te, et inter semen meum et semen tuum usque in sempiternum. 43And David arose, and departed: and Jonathan went into the city.E David si mosse, e partì: e Gionata tornò in città.And Dauid arose, and departed: but Ionathas also entred into the Citie.Et surrexit David, et abiit: sed et Jonathas ingressus est civitatem.
20:1
Year of the World 2944, Year before Christ 1060.
20:2
Calmet
Be. The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. (Calmet)
Haydock
Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. (Haydock)
Menochius
But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, (Calmet) and on the information he had lately communicated to him, when he desired David to be slain. (Menochius)
Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, the year of the world 2973.
20:3
Haydock
As I may say, is not in Hebrew. Septuagint, "the space between me and thy father is filled up, unto death." We can never more have any union, nor dwell together in safety. (Haydock)
20:4
20:5
To-morrow is the new moon. The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. (Challoner) (Numbers 10:10.)
Haydock
Moon. Literally, "calends," a Greek word, intimating that the people were informed, or "called" together, on that occasion; as many nations follow the lunar system in the regulation of the year. (Haydock)
The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul's feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (ver. 19,) and partook of the loaves which had been changed on the sabbath day, 1 Kings 21:6., and Leviticus 24:8.
Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them was placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. (Curtius v.) Both customs frequently prevailed at the same time, Ecclesiasticus 9:12., and 31:12. Women probably always sat, as the Chaldean says Esther did, Esther 7:8. See Athen. 1:14. V. Max. 2:1.
Calmet
Day. The second of the month, after the sabbath was ended. (Calmet)
Du Hamel
Pezron thinks that both the last and first days of the month were festivals. (Du Hamel)
20:6
Menochius
Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. (Fast. ii.) Proxima cognati dixere Charistia cari Et venit ad socios turba propinqua Deos. (Menochius)
Saul might pretend that his throwing his spear at David, was an effect of his distemper; and as the latter had returned to his palace after the first attempt, he might judge that he would do the like now, though he had so lately sought his life. David probably retired to Bethlehem, and returned the third day, when he bid adieu to Jonathan and to the court of Saul for ever, (ver. 21.; Calmet) though he saw Jonathan once more at Ziph, 1 Kings 23:16.
20:7
Haydock
Height. Hebrew, "the evil is completed (or resolved upon) by him." (Haydock)
20:8
Calmet
Lord, the most durable and sacred, confirmed by the name of God. (Calmet)
Menochius
Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. (Menochius)
Haydock
But David only means strongly to assert his own innocence. (Haydock)
20:9
Calmet
Thee. Hebrew, "then, should I not tell thee?" (Calmet)
Septuagint, "and if it reach not thy cities, I will inform thee."
20:12
Haydock
After. Septuagint, "The Lord....has known that I will sift my father, as opportunity shall serve, thrice," or repeatedly. (Haydock)
20:13
Calmet
Father, at the beginning of his reign. Jonathan foresees that David will be his father's successor. (Calmet)
Menochius
Hence he commends himself and family to his protection. (Menochius)
20:14
Calmet
Die. Hebrew literally, "If I live, thou shalt not shew me, etc....and if I die, (15) thou shalt not," etc. It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. (Calmet)
Haydock
Protestants, "And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: (15) But also thou shalt not cut off thy kindness from my house for ever, no not when the Lord hath cut off," etc. (Haydock)
20:15
May he. It is a curse upon himself, if he should not be faithful to his promise.
Challoner
It. That is, revenge it upon David's enemies, and upon me, if I shall fail of my word given to him. (Challoner)
Calmet
The Hebrew and several Latin manuscripts stop at earth; and what follows, is not found in some Greek and Latin editions. (Calmet)
Menochius
Enemies. May God punish David's enemies, and me among the rest. (Menochius)
20:16
Enemies. This seems to be a second translation of the former sentence, with a small variation.
Haydock
Required may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David's reign. Septuagint omit this verse entirely, and translate the following, (17) "and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him." He had such an affection for David, that he extended his love to all his friends. Protestants, "so Jonathan made a covenant with....David, saying: Let the Lord even require it at," etc. (Haydock)
Calmet
He did so in due time, and the covenant between these two had its effect. (Calmet)
20:19
Calmet
Morrow. Hebrew, "and after three days (Haydock; or, on the third day) thou shalt," etc. Syriac and Arabic, "Thou wilt be called for at table, at the third hour." (Calmet)
Cajetan
Septuagint use the same word, trioseuseis, as in the following verse: "I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai," so here they may insinuate that David must "wait three days," (Haydock) or come on each of these days, that he may not slip an opportunity. (Cajetan)
Haydock
Work. Le Clerc translates, "in the day of the business." Protestants, "where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel." Alexandrian Septuagint, "by this affair." Vatican [Septuagint], "Ergab," a word which Grabe admits instead of ergon, in his edition. (Haydock)
Menochius
Other copies, with the Syriac and Arabic, have simply, "near this stone," which Junius styles speculam, as if it were a butt or landmark, (Calmet) or a stone to shew the road, (Lyranus) or mile-stone, (Tirinus) which latter supposition is not probable, as David desired to be concealed. (Menochius)
Haydock
He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. (Haydock)
Menochius
this precaution was necessary for the safety of both. (Menochius)
20:23
Haydock
Ever. Let us always inviolably adhere to our covenant. (Haydock)
20:24
Field, on the third day, having gone in the mean time to Bethlehem, ver. 6.
20:25
Calmet
Arose, out of respect. Septuagint, "he had the precedence over Jonathan" alone, as the latter sat "on the king's right hand, and Abner on the left," Arabic. (Calmet)
Menochius
David's place was after Abner. (Menochius)
20:26
Purified, having perhaps touched some dead body, etc., Leviticus 11:24.
20:27
Calmet
To-day, which was the sabbath. (Calmet)
Menochius
On the new moons people did not travel far. (Menochius)
20:29
Haydock
Sacrifice. Hebrew, "my family hath a sacrifice," etc., ver. 5. (Haydock)
20:30
Calmet
A man. Hebrew, "of an unjust revolt." Thou hast taken part against thy father. (Calmet)
Protestants, "son of the perverse rebellious woman." Septuagint, "of the fugitive, (Haydock) or of those girls who go in quest of men." We must not suppose that Jonathan's mother was really of this description. Saul, in rage, wishes to affront his son, (Calmet) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves.
Isai, as he styles him out of contempt, ver. 27.
Menochius
Mother. Hebrew, etc., "of thy mother's nakedness or shame." (Menochius)
Haydock
Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. (Haydock)
20:31
Challoner
The son of death. That is, one that deserveth death, and shall surely be put to death. (Challoner)
Haydock
So people are often styled sons of perdition, of hell, of light, etc., (Calmet) when they are worthy of such things. (Haydock)
Tacitus
All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magna fama, quam ex mala. (Tacitus, Agricola.)
20:34
Haydock
Great. Literally, in the anger of fury." (Haydock)
Calmet
Him, either David or Jonathan. (Calmet)
Haydock
Indeed the crime of rebellion had been imputed to both. (Haydock)
Jonathan was grieved on account of the affront and danger (Menochius) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness.
Calmet
Confusion. Septuagint, "because his father had completed his malice against him;" (Haydock) or, "had resolved to make an end of him." (Calmet)
20:36
Another. The Hebrew, etc., do not express this distinctly; (Calmet) but we find, ver. 38, "the lad gathered up the arrows."
20:40
Arms. Protestants, "artillery:" but the bow and arrow, etc., are meant. The boy was sent away under this pretext.
20:41
Haydock
Place. Protestants, "out of a place towards," etc. (Haydock)
Calmet
Chaldean, "from the side of the rock Asha;" (or Ezel, ver. 19,) though the name is written rather differently in Hebrew. But this was the place appointed. (Calmet)
Haydock
Septuagint, "from sleep,....and adored him,....and each bewailed his neighbour, to great perfection." (Haydock)
Menochius
More. Jonathan strove to comfort him, as he was leaving wife, friends, and all. (Menochius)
20:42
Salien
Stand. This is not expressed in the text, which is left imperfect, (Haydock) to denote the anguish of the parting friends, (Menochius) very beautifully. (Salien)
Tirinus
David did not exactly comply with this covenant, and his grandson lost half the kingdom, 2 Kings xix. (Tirinus)
20:5
To morrow is the new moon.... The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day: and expected the attendance of his family.
20:15
May he take away Jonathan, etc.... It is a curse upon himself, if he should not be faithful to his promise.—Ibid. Require it, etc.... That is, revenge it upon David’s enemies, and upon me, if I should fail of my word given to him.
20:31
The son of death.... That is, one that deserveth death, and shall surely be put to death.
20:4
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 5
… How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, “My soul longeth,” ( Ps. lxxxiv. 2 .) and, “Whatsoever thy soul desireth, I will even do it for thee,” (
20:5
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.18.4
… And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field;
20:11
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.32
… It is faithful in counsel, joyful in times of prosperity, and in times of sorrow sad. So it happens that any one trusts himself to the counsels of a man of good-will rather than to those of a wise one, as David did. For he, though he was the more farseeing, agreed to the counsels of Jonathan, who was the younger.
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 1.8
… For the daughter of Saul would not have been able to rescue her husband out of Saul’s hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife.
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san Giovanni Crisostomo † 407 d.C. To Those Who Had Not Attended the Assembly 6
… For once when a festival was at hand, and Saul, having devised some treachery against him, and contrived a cruel plot, did not see him arrive—“where,” said he, “is the son of Jesse?”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.21
124. For that commendable friendship which maintains virtue is to be preferred most certainly to wealth, or honours, or power. It is not wont to be preferred to virtue indeed, but to follow after it. So it was with Jonathan,
20:30
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 33
Thus also Jonathan loved David; and hearing his father say, (
20:34
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… Nay, parents put him even before their own children, and children loved him more than their parents. Wherefore Saul was very angry and strove to strike Jonathan his son with a spear because he thought that David’s friendship held a higher place in his esteem than either filial piety or a father’s authority.
20:42
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.17
… but it “cometh of evil” on his part by whose infirmity you are compelled to swear. But no one learns, unless he has had experience, how difficult it is both to get rid of a habit of swearing, and never to do rashly what necessity sometimes compels him to do.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.16
… and that which the Latin copies have, between Me and you, or between Me and every living soul, and whatever suchlike expressions there are used, is found in the Greek to be, in the middle of Me and you, which is ‡νὰ μ™σον . David also and Jonathan establish a sign between them,
20:3
UNO TANTUM GRADU EGO MORSQUE DIVIDIMUR, q. d. Vicinus sum morti, instat mihi mors parata a patre tuo; tantum deest illi occasio necis meae patrandae, illam quaerit, illaque data certo me occidet. Sic aegris et senibus instat mors, ut ab ea uno tantum gradu vel passu distare videantur. Sic navigantes in mari uno tantum palmo, et ut poeta ait, «quatuor digitis,» distant a morte: palmo enim duntaxat limbus navis super mare eminet, quem si mare fluctuans transcendat, eam cum rectoribus submerget. Sic quilibet homo uno gradu distat a morte: si enim vel febri vel peste corripiatur, morietur; imo gutta una aquae sive catarri nocte in fauces defluens eum suffocabit, uti multis accidere vidimus. Et haec est vita tam caduca, tam incerta, tam brevis, cui mortales inhiant, et quasi semper duraturae incumbunt, ut ei opes, honores, delicias sine fine comparent. O quam exigui sunt mortalium termini, o quam exigui sunt mortalium animi! «Filii hominum, ut quid diligitis vanitatem, et quaeritis mendacium?» Cur non vitam praesentem tam fallacem contemnitis, ac futuram beatam et aeternam ambitis?
20:5
ECCE CALENDAE SUNT CRASTINO, ET EGO EX MORE SEDERE SOLEO JUXTA REGEM AD VESCENDUM: DIMITTE ERGO ME, UT ABSCONDAR IN AGRO USQUE AD VESPERAM DIEI TERTIAE. — «Calendae» erat primus dies mensis, qui apud Hebraeos non quidem proprie erat festus, sed tamen sacrificiis celebris: vocabaturque Hebraice חדש Chodes, id est innovatio lunae et mensis, Graece νουμηνία, Latine novilunium; Hebraei enim habebant menses lunares, adeoque novilunium, sive prima dies novae lunae et lunationis, erat primus dies mensis, ut dixi Numer. XXVIII, 11, ubi causas hujus rei dedi: quare illo die sacrificium, indeque convivium cum amicis agitabant. Hac de causa David, quasi gener regis, eo die solebat mensae Saulis accumbere: sed quia eum sibi adeo infensum expertus erat, non fuit ausus ad eum accedere, ne rursus ab eo lancea feriretur. Ait ergo Jonathae ut animum patris erga se exploret, se interim mutato habitu latitaturum in agro vicino, ut a Jonatha responsum exspectet usque ad diem tertium; ut si primo die Calendarum Jonathas non habeat occasionem agendi cum patre de Davide, aucupetur illam secundo, ac tertio die eamdem sibi significet, ut si videat patrem mitigatum et odium deposuisse, ad mensam ejus accedat; sin autem, fuga saluti suae consulat. Chaldaeus ait fuisse calendas mensis secundi, puta aprilis, et embolismi diem, quo proinde celebrabatur pascha; ut David sic in eo a Saule quaesitus ad necem, fuerit typus Christi in Paschate a Judaeis occisi, sed a morte die tertia gloriose resurgentis. Sic et Romani celebres habebant mensium suorum calendas. «Calendae enim, ait Macrobius, lib. I Saturn. cap. XVI, in fine, inde sunt dictae quod in illis Pontifex calata, id est vocata, in Capitolium plebe, quot numero dies a Calendis ad Nonas superessent pronuntiabat, et quintanas quidem, dicto quinquies verbo καλῶ, septimanas, repetito septies, praedicabat.» Graeci quoque celebrabant festa νουμηνία, teste Turnebo, libro III, cap. IV.
20:8
QUIA FOEDUS DOMINI ME FAMULUM TUUM TECUM INIRE FECISTI. — «Foedus Domini» vocat foedus coram Domino, et interposito Domini in juramento foederali nomine, initum. Item Dei respectu, veneratione et amore sancitum. Dicit hoc David, ut acrius pungat animum Jonathae ad foedus servandum, et juxta illud praestandum sibi opem apud patrem; utpote quam non tantum sibi, sed et Deo quasi promissam praestiturus sit. SI AUTEM EST INIQUITAS ALIQUA IN ME, TU ME INTERFICE, ET AD PATREM TUUM NE INTRODUCAS ME, — ne ille odio suo inveterato ardens in me saeviat, neque crudeliter excruciet, q. d. Moriar potius manu amica, quam inimica. Sic Phaedra apud Senecam ait Hippolyto suo: «Nimis opto amantis immori manibus.» Similiter ait hic David: Si mortem evadere nequeo; si moriendum mihi sit; malo amica tua manu amice occumbere, quam inimici hostili et crudeli vindicta discruciari. Sciebat David Jonatham, utpote amicum, id nequaquam facturum: sed utitur hac phrasi ad pathos, ut cor Jonathae cruciet, ipsumque adigat ad suam causam apud patrem serio et efficaciter peragendam. Ita Abulensis. Sic enim solent amantes amorem amantium stimulando acuere. Similiter Japones suos cognatos vel amicos a rege ad mortem damnatos sua manu obtruncant, ne id fiat per inimicum vel carnificem: hoc enim ipsi infame et probrosum putant.
20:9
COMPLETAM ESSE PATRIS MEI MALITIAM CONTRA TE, — ut plene planeque decreverit te ad necem persequi et occidere.
20:12
DOMINE DEUS ISRAEL, — subaudi, castiga et vindica me, si fidem Davidi meo datam fefellero. Jonathas enim ex aestu amoris perturbate, interrupte et incise loquitur, uti solent facere amantes. Nam invocat Deum, nec sensum explet, sed per enallagen personae, mentem et os a Deo ad Davidem adeo a se amatum convertit, dicens: ET NON STATIM MISERO AD TE (o David mi! Deinde sensum explet dicens): HAEC FACIAT DOMINUS JONATHAE, ET HAEC ADDAT, — q. d. Hisce et hisce poenis me afficiat, et plures addat poenasque poenis accumulet.
20:13
REVELABO AUREM TUAM, — q. d. Secreto, sed certo tibi quasi in aurem ingeram et indicabo. ET SIT DOMINUS TECUM, SICUT FUIT CUM PATRE MEO, — ut sicut illum ex humili vilique ad regnum evexit, et tot victoriis cumulavit; ita faciat et tibi. Tacite enim Jonathas hic Davidi regnum vaticinatur. Audi S. Hieronymum hic in Tradit.: «Sit Dominus tecum, sicut fuit cum patre meo, id est sublime faciat regnum tuum, sicut sublime fecit patris mei regnum. Et si vixero, facias mihi misericordiam Domini; ut scilicet sim secundus in regno tuo; et si mortuus fuero, non auferes misericordiam tuam a domo mea usque in sempiternum.» Sic et Angelomus, Lyranus, Abulensis et Vatablus, idque ita esse patet, ex eo quod Jonathas ait Davidi, cap. XXIII, vers. 17: «Et tu regnabis super Israel, et ego ero tibi secundus, sed et pater meus Saul scit hoc.»
20:14
ET SI VIXERO, FACIES MIHI MISERICORDIAM DOMINI, — id est coram Domino, Dominique nomine interposito mihi a te in foedere promissam, cap. XVIII, vers. 3; sic enim vocavit «foedus Domini,» vers. 8. Alii, Domini, id est Domino gratam et placitam, ait Pagninus. Aut potius Domini, id est magnam et insignem, qualem scilicet solet Dominus suis fidelibus et amicis exhibere: quae enim Domini sunt magna sunt. Sic dicuntur «Cedri Dei» et «montes Dei,» id est magni et excelsi. Ita Vatablus, Sanchez et alii. Porro Hebraea hic implexa sunt et obscura, et a variis varie vertuntur: sed sic optime vertas, ut to ולא velo, id est et non, quod ter repetitur, legas non assertive, sed interrogative, hoc modo: Et non, id est et nonne cum adhuc fuero, vivens, nonne, inquam, facies mecum misericordiam Domini? Et nonne, si moriar, non exscindes misericordiam a domo mea? q. d. Omnino facies, et non exscindes, ut clare vertit Noster. Sic videntur interpretari Septuaginta, qui pro ולא et non, vertunt, et si, hoc est nonne? si tamen assertive malis legere, post to et non, subaudiendo tantum; sic ad verbum verte cum Pagnino et Vatablo: Et non tantum adhuc me vivente facies mecum misericordiam Domini, et non moriar; sed etiam non abscindes misericordiam tuam a domo mea usque in saeculum, nec (tum quidem) cum absciderit Dominus inimicos David; qui sensus in re idem est cum priori; et utrumque clare reddit vulgatus Interpres.
20:15
AUFERAT JONATHAM DE DOMO SUA. — Haec verba non sunt in Hebraeo, sed in Septuaginta et Latinis Romanis. Sensus est, q. d. Si ego Jonathas tibi, o David, fuerim infidus et foedifragus, precor ut Deus me puniat, et meam familiam posteritatemque auferat et subvertat, utque Deus requirat, ut judicet, vindicet et ulciscatur inimicos Davidis, et per consequens me meosque, si contra foedus cum eo initum me ejus hostem ostendero. Ita Abulensis. Jurat enim Jonathas juramento execratorio se fidem Davidi datam servaturum.
20:16
ET REQUISIVIT DOMINUS DE MANU INIMICORUM DAVID. — Interrumpit hic Auctor libri seriem historiae et pacti, ut significet ita reipsa evenisse postea, sicut imprecatus fuerat Jonathas: scilicet Deum «requisivisse,» id est exegisse vindictam de Saule caeterisque inimicis Davidis, qui eum injuste persecuti fuerant et afflixerant. Ita Angelomus, qui et alium sensum affert, nimirum hunc: «Deus requisivit,» id est rationem exegit ab iis qui noluerunt cum Davide inire foedus, sicut inierat Jonathas: utpote cum viderent Dominum stare et pugnare cum Davide. Porro Septuaginta, Chaldaeus, Vatablus, ex Hebraeo sic apposite vertunt, et requirat Dominus de manu inimicorum David: sicque exponunt, ut haec verba sint quasi materia foederis, quod Jonathas cum Davide iniit, q. d. Pepigit Jonathas foedus, cum domo David dicendo: requirat, id est castiget et ulciscatur Dominus inimicos Davidis, qui eum inique vexant et insectantur, ac consequenter castiget quoque et puniat me meosque, si fidem fallam, eique ex amico fiam inimicus.
20:19
REQUIRETUR ENIM SESSIO TUA, — id est locus sessionis tuae in mensa, q. d. Quaeret Saul cur vacuus sit locus sessionis tuae, id est cur tu absis a mensa praeter solitum. Solebat enim David saepe, praesertim diebus festis vel celebribus, quales erant Calendae, quasi gener regis illi in mensa assidere tertio loco, aiunt Septuaginta et Josephus. Nam in mensa primus sedebat Saul, secundus a dextris sedebat Jonathas filius, tertius David gener: Abner vero patruelis Saulis et princeps militiae sedebat secundus a sinistris ex adverso Jonathae. USQUE PERENDIE, — primo enim die Calendarum Saul faciebat solemne epulum ex victimis pacificis a se Deo immolatis: secundo vero die reliquias consumebat juxta legem, Levit. VII. Quare usque ad tertium diem locus Davidis in mensa Saulis futurus erat vacuus, et causam absentiae Davidis ex Jonatha quaesiturus erat Saul. DESCENDES ERGO FESTINUS, ET VENIES IN LOCUM UBI CELANDUS ES IN DIE QUA OPERARI LICET, — q. d. Primo die post Calendas venies in Ezel, ut ibi lateas; nam ipso die Calendarum «operari,» et consequenter proficisci et magnum iter facere non licet. Licet enim Calendae sive Neomenia non esset proprie festum a lege indictum, ut eo operari et proficisci vetaretur; tamen populus ex devotione consuetudine Neomeniam ut festum colebat, illoque die ab opere cessabat, ac sacrificiis epulisque vacabat. Ita Abulensis, qui citat S. Augustinum dicentem: «Melius facerent Judaeae mulieres si in Neomeniis nerent, quam in his impudice saltarent.» Forte etiam Jonathas non loquitur de Calendis, sed de Sabbato, quod tum occurrebat, quo operari non licebat. ET SEDEBIS JUXTA LAPIDEM CUI NOMEN EST EZEL. — Hebraice Haezel, hoc est sedebis juxta certum lapidem qui vocatur Ezel, id est itinerarius, ait Pagninus, eo quod itinerantibus in bivio demonstret utriusque viae exitum, qualis fuit lapis Mercurii: hic enim erat deus et index viarum. Ita Lyranus et Vatablus. Aut dictus est itinerarius, eo quod viatoribus milliaria et distantiam locorum ostendat. Sic enim postea Romani, omnis politiae aemuli, in celebrioribus viis statuerunt lapides milliarios. Unde illae phrases: «Primo ab urbe lapide, secundo vel tertio ab urbe lapide;» hoc est primo, secundo vel tertio ab urbe milliario: lapides hi etiamnum Romae nonnullis in locis exstant. Et talis fuisse videtur lapis hic Ezel. Audi Adrichomium: Lapis Ezel dicitur a viatoribus seu de ambulatione; distat a Jerusalem 150 stadiis, et ab Jordane stadiis sexaginta, teste Josepho, lib. V Antiq. cap. IV. Idem lapis vel locus a Septuaginta dicitur Ergab: causam dicam vers. 41.
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ET JACIAM QUASI EXERCENS ME AD SIGNUM, — ut scopum sagitta configam. Ita Septuaginta, Chaldaeus, Aquila, Symmachus, Theodotion et alii.
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DIMISIT TE DOMINUS, — liberum scilicet; liberavit te Deus de manu Saulis, fecitque ut cognito per me ejus in te odio liber aufugeres et abires.
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DE VERBO AUTEM QUOD LOCUTI SUMUS EGO ET TU, SIT DOMINUS INTER ME ET TE, — testis scilicet, q. d. Soli nos duo hoc foedus inimus; quare nullus ejus est testis nisi Deus, qui unus pro omnibus sufficit, ut jugiter memores nos reddat hujus foederis coram se initi, adigatque ad illud exacte servandum.
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CUMQUE SEDISSET REX SUPER CATHEDRAM SUAM. — Hinc videtur Saul sedisse ad mensam, non discubuisse: quare mos discumbendi apud Hebraeos posterius introductus videtur. SURREXIT JONATHAS, — id est, assurrexit venienti Abner honoris causa, ait Vatablus. Porro Chaldaeus vertit, stetit Jonathas; Septuaginta, praevenit eum Jonathas; quia enim cathedra Saulis adhaerebat parieti, hinc prius transire debebat Jonathas ad locum suum, quam Saul sessione sua locum illi ad transeundum occluderet. Aut «surrexit Jonathas,» scilicet ut ad locum suum in mensa pergeret, illumque sedendo occuparet.
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NEC PURIFICATUS. — Hinc videtur quod convivium hoc regis Saulis in Calendis instructum fuerit ex victimis pacificis, hoc est pro pace, prosperitate et felicitate totius mensis Deo oblatis; ut scilicet Deus hunc mensem sibi suoque regno faceret faustum et salutarem. Nam immundi poterant vesci communibus cibis, et mensae regiae accumbere: nec enim arcebantur communicatione hominum, sed sacrorum, puta ingressu templi. Cogitabat ergo Saul Davidem ex caede alicujus Philisthaei, aliave simili re contraxisse immunditiem legalem, nec ab ea se adhuc purificasse, ideoque absentare a mensa regis, in qua carnes Deo oblatae apponebantur, quibus immundi vesci non poterant.
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CUR NON VENIT FILIUS ISAI? — Ecce hic fel Saulis se exerit: non enim Davidem nomine suo nuncupat, sed contemptim eum vocat filium Isai, hominis plebeii.
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ROGAVIT ME OBNIXE UT IRET IN BETHLEHEM. — Mentitur Jonathas, sed officiose, putans id sibi licere ad excusandum Davidem amicum suum.
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FILI MULIERIS VIRUM ULTRO RAPIENTIS, — id est fili meretricis: haec enim viros ambit et ad scelus allicit. Sic et Septuaginta: Fili, inquiunt, puellarum sponte venientium; unde videntur legisse נערות naaroth, id est puellarum per ת: jam legunt per נעות naavath. Unde cum Pagnino vertunt, Fili perversae rebellionis; hanc enim significat naavath pro quo Noster cum Septuaginta aliis punctis legit moredoth, id est descendentium ad viros, et ultro se iis ingerentium: כי iarad enim significat descendere. Aut Noster legit mardot, id est dominantium, quae scilicet viris sua illecebra et forma dominantur, a radice rada, id est dominari. Sensus ergo est q. d. Saul: Videris mihi, o Jonatha, non esse filius meus, sed matris adulterae, eo quod non pareas nec faveas mihi, sed Davidem magis ames quam me, quasi ille vel aliquis ejus cognatus sit pater tuus, non ego, et quasi mater tua non ex me, sed ex Davide te conceperit et genuerit; ideoque non me, sed Davidis amorem tibi ingenerarit. Unde sequitur: IN CONFUSIONEM MATRIS TUAE, — q. d. Hoc ipso quod adeo amas Davidem, confundis te et matrem tuam; ostendis enim ipsam non ex me, sed ex amico aliquo Davidis concepisse.
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FILIUS MORTIS EST, — id est reus mortis est, dignus est morte, ideoque a me morti destinatus. Allegorice Angelomus: «David, inquit, absconditus in agro, est Christus celatus. In mundo (inquit Joannes) erat, et mundus eum non cognovit. Juxta lapidem sedebat, quia in tabulis legis scriptus erat. Eum Saul odio habens et inter epulas sedens, filium mortis judicabat: et Judaica plebs, in Paschae epulis convivans, de nece Christi tractabat.»
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DE LOCO (lapidis Ezel) QUI VERGEBAT AD AUSTRUM. — Hebraice minnegab, id est ad Meridiem, sive Austrum. Porro Septuaginta retinuerunt nomen negab, quasi proprium, sed illud a descriptoribus depravatum est, ut pro negab, legatur, Ergab vel Argab, vel Argaph, vel Annegab. Audi S. Hieronymum in Locis Hebr.: «Ergab, ad quem locum Jonathas filius Saul veru direxit, militaribus jaculis se exercens. Pro quo Aquila et Symmachus interpretati sunt lapidem, licet Symmachus in alio loco pro hoc περίμετρον, id est ambitum dixerit.» Porro veru S. Hieronymus vocat telum vel jaculum, ad veru similitudinem factum, aeque ac Virgilius, lib. VII Aeneid., dicens: «Et tereti pugnant mucrone veruque Sabello.» PRONUS IN TERRAM ADORAVIT TERTIO, — id est tertio se in terram prostravit, itaque reverentiam Jonathae exhibuit.
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QUAECUMQUE JURAVIMUS, IN NOMINE DOMINI, — scilicet rata firmaque sint; vel eorum simus semper memores. Est ellipsis et reticentia mire congruens dolentibus: hi enim ex dolore multa subticent; dolor enim eis os faucesque occludit, ut verba frangant, et sententiam dimidient vel incidant. Tale est illud Christi deflentis excidium Jerusalem: «Si cognovisses et tu,» Lucae cap. XIX, vers. 42.
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… Ind., III, 10, 1). Non vi era l'astensione dal lavoro ma il giorno era sentito come festivo (ilarità, Os. 2, 13; banchetti, I Sam. 20, 5, 24; riunioni devozionali, Is. 1, 13). Durava, da principio, due giorni (I Sam. 20, 27-34), l'ultimo del mese antecedente e il primo del mese seguente; la frase tricesimo sabbata di …
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… Iob. 34, 18) o « distruttore » (Nah. 2, 1) assumendo senso concreto, quale nome o aggettivo. B. esprime il male morale, e si applica a tutto ciò (cose, pensieri, azioni) che vi tende o ne proviene (Deut. 15, 9; Ps. 40, 9; 100, 3; Nah. 1, 11; I Sam. 20, 10 Settanta; forse II Sam. 22, 5 [Volgata Belial] e Ps. 17[18], 5 Volgata: torrentes iniquitatis, ove molti vedono in b. lo šē'ōl. …
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… 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).
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… Nei libri biblici profetici e nell'Apocalisse si trovano molte visioni simboliche, azioni simboliche, numeri simbolici, ecc. Le azioni simboliche si trovano pure in diversi libri storici, p. es., quelle compiute da Samuele (I Sam. 11, 5-7), da Ionathan (ibid. 20, 20-22), dal profeta Ahia di Silo (che dividendo il mantello in dodici parti simboleggiò la divisione del Regno di Salomone: I Reg. 11, 29-39), da un figlio dei profeti (ibid. 20, 35-43), …
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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).
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Quantunque fosse uno degli «anziani» di Betlemme (I Sam. 16, 4-5) e di famiglia non oscura - suo nonno Booz era stato celebre per virtù guerriere (Ruth. 2, 1) - I. era in fondo «uno qualsiasi», e Saul sfogherà volentieri il suo disprezzo per David chiamandolo «il figlio d'I.» (I Sam. 20, 27, 30 sg.; 22, 7 sg.; cf. 25, 10; II Sam. 20, 1; I Reg. 12, 16). Eppure questa denominazione, dopo che l'avrà usata, in una splendida profezia messianica, Isaia («uscirà un pollone …
… Ind., III, 10, 1). Non vi era l'astensione dal lavoro ma il giorno era sentito come festivo (ilarità, Os. 2, 13; banchetti, I Sam. 20, 5, 24; riunioni devozionali, Is. 1, 13). Durava, da principio, due giorni (I Sam. 20, 27-34), l'ultimo del mese antecedente e il primo del mese seguente; la frase tricesimo sabbata di Orazio (Sat., I, 9, 60) si riferisce appunto al novilunio. …
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… strada », onde « indicare » (Gen. 46, 28) o « dirigere » (Iudc. 13, 8). La spiegazione di J. Wellhausen, seguito da W. Nowack, I. Benzinger, che t. proviene dal significato specifico di jârah e hôrah « gettare » le sorti (Jos. 18, 6; le frecce: I Sam. 20, 30, 36), uso accostato alla consultazione con l'ephod o gli 'ârimtummim, per cui t. denoterebbe originariamente la « direttiva » ottenuta dal sacerdote con il tiro delle sacre sorti, …
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… (Ps. 17, 5). Nel Vecchio Testamento prevale l'accezione astratta, specie nelle espressioni in cui è genitivo di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, e « uomo di b. » ('īl b. …
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.