Saul chancing to come into a caue, Dauid being hid with others in the same place, only cutteth the skirt of his cloke, 5. which after shewing, Saul acknowledgeth his fault, and ceaseth for a time to persecute him.
1Then David went up from thence, and dwelt in strong holds of Engaddi.David pertanto si partì di là, e abitò ne' luoghi più sicuri di Engaddi.DAVID therefore went vp from thence, and dwelt in the safest places of Engaddi.Ascendit ergo David inde: et habitavit in locis tutissimis Engaddi. 2And when Saul was returned from following the Philistines, they told him, saying: Behold, David is in the desert of Engaddi.E Saul tornato indietro dopo aver repressi i Filistei, ebbe avviso, e fugli detto: Sappi che David è nel deserto di Engaddi.And when Saul was returned, after he pursued the Philistians, they told him, saying Behold, Dauid is in the desert Engaddi.Cumque reversus esset Saul, postquam persecutus est Philisthæos, nuntiaverunt ei, dicentes: Ecce David in deserto est Engaddi. 3Saul, therefore, took three thousand chosen men out of all Israel, and went out to seek after David and his men, even upon the most craggy rocks, which are accessible only to wild goats.Saul adunque presi seco tre mila uomini scelti da tutto Israele, andò in traccia di David e della sua gente anche per dirupi scoscesi impraticabili a tutti fuorché alle capre selvatiche.Saul therefore taking vnto him three thousand chosen men of al Israel, went forth to search out Dauid, and his men, yea ouer the steepe broken rockes, which are accessible only to wilde goates.Assumens ergo Saul tria millia electorum virorum ex omni Israël, perrexit ad investigandum David et viros ejus, etiam super abruptissimas petras, quæ solis ibicibus perviæ sunt. 4And he came to the sheepcotes which were in his way. And there was a cave, into which Saul went, to ease nature: now David and his men lay hid in the inner part of the cave.E giunto a de' parchi di pecore che incontrò nel cammino, dove era una spelonca, vi entrò Saul per bisogno corporale: e David, e la sua gente erano ascosi nella parte più interna della spelonca.And he came to the shepcotes, which fel in his way as he went and there was a caue, which Saul entred into, to doe his casement: moreouer Dauid and his men lay hid in the inner part of the caue.Et venit ad caulas ovium, quæ se offerebant vianti: eratque ibi spelunca, quam ingressus est Saul ut purgaret ventrem: porro David et viri ejus in interiore parte speluncæ latebant. 5And the servants of David said to him: Behold the day, of which the Lord said to thee: I will deliver thy enemy unto thee, that thou mayst do to him as it shall seem good in thy eyes. Then David arose, and secretly cut off the hem of Saul’s robe.E i servi di David gli dissero: Ecco il giorno, del quale il Signore disse a te: Io ti darò nelle mani il tuo nemico, perchè tu facci a lui quel che a te piacerà. Allora David si mosse, e senza far rumore tagliò l'estremità della clamide di Saul.And the seruantes of Dauid sayd to him: Behold the day, whereof our Lord sayd to thee: I wil deliuer thee thyne enemie, that thou mayest doe to him as it shal seeme good in thyne eies. Dauid therefore arose, and cut of the hemme of Saules cloke softly.Et dixerunt servi David ad eum: Ecce dies de qua locutus est Dominus ad te: Ego tradam tibi inimicum tuum, ut facias ei sicut placuerit in oculis tuis. Surrexit ergo David, et præcidit oram chlamydis Saul silenter.
6After which David’s heart struck him, because he had cut off the hem of Saul’s robe.E dopo di ciò Davidde ebbe rimorso in cuor suo di aver tagliata l'estremità della veste di Saul.After this Dauids hart stroke him, for that he had cut of the hemme of Saules cloke.Post hæc percussit cor suum David, eo quod abscidisset oram chlamydis Saul. 7And he said to his men: The Lord be merciful unto me, that I may do no such thing to my master, the Lord’s anointed, as to lay my hand upon him, because he is the Lord’s anointed.E disse alla sua gente: Il Signore non permetta che io faccia tal cosa al Signore mio, al cristo del Signore, che stenda la mia mano contro di lui, perchè egli è il cristo del Signore.And he sayd to his men: Our Lord be merciful vnto me, that I doe not this thing to my Maister the annointed of our Lord, that I should lay my hand vpon him, because he is the annointed of our Lord.Dixitque ad viros suos: Propitius sit mihi Dominus, ne faciam hanc rem domino meo, christo Domini, ut mittam manum meam in eum: quia christus Domini est. 8And David stopped his men with his words, and suffered them not to rise against Saul: but Saul, rising up out of the cave, went on his way.E David attutì colle sue parole la sua gente: e non permise che si movessero contro di Saul. Ma Saul uscito dalla spelonca andava al suo viaggio.And Dauid perswaded his men with wordes, and permitted them not to rise against Saul: moreouer Saul rising out of the caue, went on his iourney begunne.Et confregit David viros suos sermonibus, et non permisit eos ut consurgerent in Saul: porro Saul exsurgens de spelunca, pergebat cœpto itinere. 9And David also rose up after him: and going out of the cave, cried after Saul, saying: My lord the king. And Saul looked behind him: and David bowing himself down to the ground, worshipped,E David si mosse dietro a lui, e uscito fuor della spelonca gridò dietro a Saul, e disse: Signor mio re. E Saul si volse indietro: e David inchinandosi fino a terra lo adorò:And Dauid rose vp after him: and going out of the caue, cried behind Sauls backe, saying: My Lord King. And Saul looked backe behind him: and Dauid bowing him selfe flat toward the ground adored,Surrexit autem et David post eum: et egressus de spelunca, clamavit post tergum Saul, dicens: Domine mi rex. Et respexit Saul post se: et inclinans se David pronus in terram adoravit, 10And said to Saul: Why dost thou hear the words of men that say: David seeketh thy hurt?E disse a Saul: Perchè dai tu retta alle parole di coloro che dicono: Davidde cerca di farti del male?and sayd to Saul: Why doest thou heare the wordes of men that say: Dauid seeketh euil against thee?dixitque ad Saul: Quare audis verba hominum loquentium: David quærit malum adversum te ?
11Behold this day thy eyes have seen, that the Lord hath delivered thee into my hand, in the cave, and I had a thought to kill thee, but my eye hath spared thee. For I said: I will not put out my hand against my lord, because he is the Lord’s anointed.Ecco che oggi hai veduto cogli occhi tuoi, come il Signore ti avea dato nelle mie mani in quella caverna: e io ebbi il pensiero di ucciderti, ma ti ho risparmiato: perocché ho detto: Non istenderò la mia mano contro il signor mio, perchè egli è il cristo del Signore.Loe this day thyne eies haue seene, that our Lord deliuered thee in my hand, in the caue, and I had a cogitation to kil thee, but myn eie hath spared thee. For I sayd: I wil not extend myn hand vpon my lord, because he is the annointed of our Lord.Ecce hodie viderunt oculi tui quod tradiderit te Dominus in manu mea in spelunca: et cogitavi ut occiderem te, sed pepercit tibi oculus meus: dixi enim: Non extendam manum meam in dominum meum, quia christus Domini est. 12Moreover, see and know, O my father, the hem of thy robe in my hand, that when I cut off the hem of thy robe, I would not put out my hand against thee. Reflect, and see, that there is no evil in my hand, nor iniquity, neither have I sinned against thee: but thou liest in wait for my life, to take it away.Anzi osserva, padre mio, e mira un pezzo della tua clamide nella mia mano, e come tagliando l'estremità della tua clamide, non ho voluto stendere la mia mano contro di te: osserva, e intendi, come le mani mie sono monde dal male e dalla iniquità, e non ho peccato contro di te: ma tu mi tendi insidie per tormi la vita.But rather see and knowe, o my father, the hemme of thy cloke in my hand, that when I did cut of the hemme of thy cloke, I would not extend my hand vpon thee. Marke, and see, that there is no euil in my hand, nor iniquitie, neither haue I sinned against thee: but thou lyest in waite for my life, to take it away.Quin potius pater mi, vide, et cognosce oram chlamydis tuæ in manu mea: quoniam cum præscinderem summitatem chlamydis tuæ, nolui extendere manum meam in te: animadverte, et vide, quoniam non est in manu mea malum, neque iniquitas, neque peccavi in te: tu autem insidiaris animæ meæ ut auferas eam. 13The Lord judge between me and thee and the Lord revenge me of thee: but my hand shall not be upon thee.Sia giudice il Signore tra me, e te, e il Signore mi faccia giustizia riguardo a te: ma non si stenda la mano mia contro di te.Our Lord iudge betwen me and thee, and our Lord reuenge me of thee, but be not my hand vpon thee.Judicet Dominus inter me et te, et ulciscatur me Dominus ex te: manus autem mea non sit in te. 14As also it is said in the old proverb: From the wicked shall wickedness come forth: therefore my hand shall not be upon thee. After whom dost thou come out, O king of Israel?Come per antico proverbio si dice: Dagli empii verrà l'empietà: la mano mia adunque non si stenda contro di te.As also it is sayd in the old prouerbe: FROM the impiovs shal impietie procede: be not therefore my hand vpon thee: Whom doest thou persecute O King of Israel?Sicut et in proverbio antiquo dicitur: Ab impiis egredietur impietas: manus ergo mea non sit in te.
15After whom dost thou pursue? After a dead dog, after a flea.Chi è colui, cui tu perseguiti, o re d'Israele? chi perseguiti tu? tu perseguiti un cane morto, e una pulce.Whom doest thou persecute? thou persecutest a dead dog, and a flea.Quem persequeris, rex Israël ? quem persequeris ? canem mortuum persequeris, et pulicem unum. 16Be the Lord judge, and judge between me and thee, and see, and judge my cause, and deliver me out of thy hand.Giudice sia il Signore, e pronunzi tra me, e te: e disamini, e giudichi la mia causa, e mi liberi dalle tue mani.Our Lord be iudge, & iudge betwen me and thee, and he see, and iudge my cause, and deliuer me out of thy hand.Sit Dominus judex, et judicet inter me et te: et videat, et judicet causam meam, et eruat me de manu tua. 17And when David had made an end of speaking these words to Saul, Saul said: Is this thy voice, my son David? And Saul lifted up his voice, and wept:E finito che ebbe Davidde di parlare a Saul in tal guisa, disse Saul: È ella questa la tua voce, figliuol mio Davidde? E Saul gettò un grido, e pianse.And when Dauid had fully ended speaking such wordes to Saul, Saul sayd: Is this thy voice my sonne Dauid? and Saul lifted vp his voice, and wept:Cum autem complesset David loquens sermones hujuscemodi ad Saul, dixit Saul: Numquid vox hæc tua est, fili mi David ? Et levavit Saul vocem suam, et flevit: 18And he said to David: Thou art more just than I: for thou hast done good to me, and I have rewarded thee with evil.E disse a David: Tu se' più giusto di me, perocché tu mi hai fatto del bene, e io ti ho renduto del male.and sayd to Dauid: Thou art iuster then I: for thou hast donne me good turnes, and I haue rendred thee euil.dixitque ad David: Justior tu es quam ego: tu enim tribuisti mihi bona, ego autem reddidi tibi mala. 19And thou hast shewed this day what good things thou hast done to me: how the Lord delivered me into thy hand, and thou hast not killed me.E tu mi hai oggi fatto vedere qual bene mi hai fatto: mentre avendomi dato il Signore nelle tue mani, tu pur non mi hai ucciso.And thou hast shewed this day what good thinges thou hast done to me: how our Lord deliuered me into thy hande and thou hast not killed me.Et tu indicasti hodie quæ feceris mihi bona: quomodo tradiderit me Dominus in manum tuam, et non occideris me. 20For who when he hath found his enemy, will let him go well away? But the Lord reward thee for this good turn, for what thou hast done to me this day.Imperocché chi mai avendo in potere il suo nemico, lo lascerà andarsene in pace? Ma renda a te contraccambio il Signore per quello che tu hai fatto oggi per me.For who when he hath found his enemie, wil let him goe in a good way? But our Lord render thee this good turne, for that which thou hast wrought toward me this day.Quis enim cum invenerit inimicum suum, dimittet eum in via bona ? sed Dominus reddat tibi vicissitudinem hanc pro eo quod hodie operatus es in me.
21And now as I know that thou shalt surely be king, and have the kingdom of Israel in thy hand:E adesso siccome io so che certissimamente tu regnerai, e sarai padrone del regno d'Israele;And now because I knowe that thou most certeinly shalt reigne, and haue the kingdome of Israel in thy hand:Et nunc quia scio quod certissime regnaturus sis, et habiturus in manu tua regnum Israël: 22Swear to me by the Lord, that thou wilt not destroy my seed after me, nor take away my name from the house of my father.Giurami pel Signore, di non estinguere la mia stirpe dopo di me, e di non cancellare il mio nome dalla casa del padre mio.sweare to me in our Lord, not to destroy my seede after me, nor to take away my name from the house of my father.jura mihi in Domino, ne deleas semen meum post me, neque auferas nomen meum de domo patris mei. 23And David swore to Saul. So Saul went home: and David and his men went up into safer places.E David fece il giuramento a Saulle; e dipoi Saul se n'andò a casa sua: e David, e la sua gente salirono a' luoghi più sicuri.And Dauid sware to Saul. Saul therefore went in to his house: and Dauid and his men went vp into safer places.Et juravit David Sauli. Abiit ergo Saul in domum suam: et David et viri ejus ascenderunt ad tutiora loca.
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Year of the World 2946, Year before Christ 1058.
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Menochius
Goats; an hyperbole. (Menochius)
Haydock
Hebrew, "upon the rocks of the wild goats." (Haydock)
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Tirinus
Cotes. These were probably no other than the caverns, in which shepherds there secure themselves and their flocks, in the night, and from storms. (Tirinus)
Virgil
Some of them, in Syria, are so capacious as to contain 4,000 men, (Strabo xvi.) so that David might well remain unperceived by Saul, who did not enter so far. Polyphemus and Cacus dwelt in caverns, with their flocks. (Virgil, Aeneid viii.)
Nature. Hebrew, "to cover his feet," which has the same import. Syriac and Arabic, "to rest, or sleep."
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Tirinus
Eyes. This might have been spoken by Gad, or by Samuel; (Menochius) or they only mean that this is a most favourable opportunity. Some think that David ought to have embraced it, and put an end to these troubles, by the death of the usurper. But this was not the opinion of David; and God, who had promised him the throne, had not authorized him to lay violent hands on Saul. He might act on the defensive, but not be the aggressor. (Tirinus)
Arose, with an intention to kill his unjust persecutor, ver. 11.
St. Augustine
Robe, to convince him how easily he might have taken away his life. (St. Augustine, de C. [City of God?] 12:6.)
Menochius
The noise of Saul's attendants hindered him from being perceived. Perhaps Saul might have put off his robe. (Menochius)
Tirinus
St. Chrysostom observes, the David obtained more glory by sparing Saul than by killing Goliath. (Tirinus)
Cicero
Clemency makes a man like God. (Cicero)
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Challoner
Heart struck him; viz., with remorse, as fearing he had done amiss. (Challoner)
Worthington
A tender conscience is uneasy about things which are not sinful, while some stick at nothing. (Worthington)
Calmet
The action of David seemed disrespectful. (Calmet)
"The subjects of kings adore the royal name as a divinity." (Curtius vii.) Regium nomen....pro deo colunt.
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Calmet
Anointed. He was chosen by God, and to be judge by him. (Calmet)
Horace
Reges in ipsos imperium est Jovis. (Horace)
Worthington
David was not to mount the throne, till Saul was removed, by God's ordinance. (Worthington)
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Challoner
A thought to kill thee. That is, a suggestion, to which I did not consent. (Challoner)
Calmet
Hebrew, "and he spoke to kill thee, and he has pardoned thee; and he said, I will not," etc. (Calmet)
Haydock
Protestants, "and some bade me kill thee, but mine eye spared thee, and I said." Septuagint, "and I would not kill thee, and I spared thee, and said," etc. (Haydock)
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Haydock
Father. He had married Saul's daughter; (Menochius) and the king ought to be the common father of his people. (Haydock)
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Challoner
Revenge me of thee; or, as it is in the Hebrew, will revenge me. The meaning is, that he refers his whole cause to God, to judge and punish according to his justice; yet so as to keep himself, in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find that, instead of rejoicing at his death, he mourned most bitterly for him. (Challoner)
Menochius
If it be lawful to seek redress from a magistrate, much more may we appeal to the Sovereign Judge! (Menochius)
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Calmet
Thee: the tree is known by its fruit. If therefore I have behaved in this manner, no longer trust the reports of others against me. (Calmet)
Menochius
The wicked, if left to themselves, will be their own tormentors. He may thus indirectly threaten Saul, as iniquity is often put for punishment. (Menochius)
Rabbins ap. Munster
The wicked shall at last open their eyes, and be reclaimed. (Rabbins ap. Munster.)
Haydock
David entertained hopes that even Saul would now be convinced of his innocence. (Haydock)
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Calmet
Dog. This expression is still used to denote a contemptible person, 2 Kings 16:9. What honour can so great a king derive, from gaining the victory over a man unarmed? etc. (Calmet)
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Voice. He was at such a distance, as not to be able to distinguish his features.
Calmet
Wept. The greatest reprobates may sometimes feel sentiments of compunction, so that we need not here doubt of Saul's sincerity. (Calmet)
Haydock
He might otherwise have turned upon David with his 3,000, and easily have seized his prey. (Haydock)
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Calmet
Father. David complied with this request as far as he was able: but, as God was resolved to punish the posterity of Saul, for the injury done to the Gabaonites, he was forced to give them all up, except Miphiboseth, the son of Jonathan. (Calmet)
He could not promise to defend them, if they proved guilty.
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Menochius
Places, knowing that no dependence was to be had on Saul. (Menochius)
Haydock
How blind and ungrateful must this king have been, thus to fight against the known designs of Providence, instead of endeavouring to reward and to make a friend of so great a person! (Haydock)
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Heart struck him.... Viz., with remorse, as fearing he had done amiss.
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A thought to kill thee.... That is, a suggestion, to which I did not consent.
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Revenge me of thee.... Or, as it is in the Hebrew, will revenge me. The meaning is, that he refers his whole cause to God, to judge and punish according to his justice: yet so as to keep himself in the mean time, from all personal hatred to Saul, or desire of gratifying his own passion, by seeking revenge. So far from it, that when Saul was afterwards slain, we find, that instead of rejoicing at his death, he mourned most bitterly for him.
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A tender cō science had scruple of a smal doubt which was no sinne: a large cōscience sticketh at nothing.
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Saul being annointed king by God. appointment, could not lawfully be slaine by his subiectes without like ordinance from God. For though Dauid was also already annointed, yet that was not to reigne presently, but when Saul should die, or otherwise be taken away.
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 57.4
4. What therefore is, “When he fled from the face of Saul into a cavern”? Which thing indeed the former David also did: but because in him we find not the inscription of the title, in the latter let us find the flight into the cavern.
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 24
… For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul’s skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. (
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 54.1
… For their evil disposition was shown: but Saul not even after their betrayal could seize David; but rather in a certain cave in that very country, when into his hands Saul had been given to slay, David spared him, and that which he had in his power he did not.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 57.3
… King David had then for persecutor Saul: and whereas the one was most gentle, the other most ferocious: the one mild, the other envious; the one patient, the other cruel; the one beneficent, the other ungrateful: he endured him with so much mildness, that when he had gotten him into his hands him he touched not, hurt not.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.4
… Which thing we shall shew the better if we bring forward what David did (
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sant'Agostino d'Ippona † 430 d.C. City of God 17.6
… Therefore he was much afraid lest he should be accused of violating so great a mystery in Saul, because he had thus meddled even his clothes. For thus it is written: “And David’s heart smote him because he had taken away the skirt of his cloak.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.4
… Wherefore, see ye after what manner the saying of God amid our own felicity doth take from us security: “Serve ye,” He saith, “the Lord in fear, and exult unto Him with trembling.” In exultation, in order that we may render thanks; in trembling, lest we fall. This sin did not David, when he was suffering Saul for persecutor.
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.4
… yet still they return to themselves, and blame themselves most vehemently for even the slightest defamation in speech. Hence it is also well written in that place, Afterward David’s heart smote him, because he had cut off the border of Saul’s robe (
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sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 133.2
… “Let your moderation,” he says, “be known unto all men;” and in another place, “Showing all meekness unto all men.” Hence, also, that most signal forbearance of the holy David, when he mercifully spared his enemy when delivered into his hand,
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 54
… . .to do those things that are not convenient.” Accordingly, the Lord also said to Pilate: “Thou couldest have no power at all against me, except it were given thee from above.” But still, when the ability is given, surely no necessity is imposed. Therefore, although David had received ability to kill Saul, he preferred sparing to striking him.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 17.19
… inasmuch as he would not stain his hands with the blood of the hostile king, so often delivered up to him by God; as he said: “The Lord be merciful to me that I may do no such thing to my master the Lord’s anointed, as to lay my hand upon him, because he is the Lord’s anointed.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.9
60. What a virtuous action was that, when David wished rather to spare the king his enemy, though he could have injured him!
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 34
… and David in his lamenting makes mention of a similar proverb.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 22
… Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, “thou shalt take vengeance” but, “thou shalt heap coals of fire upon his head.”
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.26
… For, as in the former part of this volume we have already said, David, beloved of God , was more upright when in servitude than when he came to the kingdom (
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3. SUPER ABRUPTISSIMAS PETRAS QUAE SOLIS IBICIBUS PERVIAE SUNT. — Ibex est species caprarum sylvestrium, quae in rupes praeruptas aufugit. Unde Maximilianus I Imperator, tales venando insectans, in rupes invias deductus, cum descendere nequiret, ductu Angeli, ut creditur, descensum reperit, ideoque crucem eo loci in perenne monumentum erigi jussit. Exstat haec crux juxta Oenipontum, ubi, cum Romam pergerem, illa mihi ostensa fuit.
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4. ET VENIT AD CAULAS OVIUM QUAE SE OFFEREBANT VIANTI, id est viam facienti, itineranti. Unde Hebraea, Chaldaea et Septuaginta habent: quae erant in via. PORRO DAVID ET VIRI EJUS IN INTERIORE PARTE SPELUNCAE LATEBANT. — «Clamabo ad Deum altissimum,» inquit David, «Deum, qui benefecit mihi,» Psal. lvi, 3. Chaldaeus transfert: ad Deum qui accersivit araneam, ut conficeret in ore speluncae telam propter me; quasi David, fugiens Saulem, in speluncam se abdiderit, cujus aditum subitis aranearum telis ita Deus pertexuerit, ut Saul nullum ibi latibulum suspicatus, irritus praeterierit. Quemadmodum et aliquando in lege gratiae, martyr Felix in angusto loco a persequentibus inimicis divinis aranearum telis super eum protensis occultatus fuit: «Et ferrea vis cessit filo aerio,» ait S. Paulinus. Apte concludit: «Ubi igitur Christus nobis praesens est, etiam aranea murus est. Ubi vero Christus abest, etiam murus aranea fit.»
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5. ECCE DIES DE QUA LOCUTUS EST DOMINUS AD TE: EGO TRADAM TIBI INIMICUM TUUM. — Ubi et quando id Deus dixerit, Scriptura nusquam exprimit. Alii putant Deum id dixisse Davidi per Gad prophetam, alii per Nathan, alii per Samuelem, alii putant id per se a Deo ob patientiam suam Davidi revelatum fuisse, ut eum ad majores luctaminas animaret. SURREXIT ERGO DAVID, ET PRAECIDIT ORAM CHLAMYDIS SAUL SILENTER. — Hic fuit ordo rei gestae: Cum socii Davidem ad Saulem occidendum (quem in potestate habebat) urgerent, sensit quidem primos motus et inclinationem appetitus irascibilis ad eum occidendum; sed appetitu rationali et voluntate deliberata iis non consensit. Surrexit ergo et adiit Saulem, non determinata intentione eum occidendi vel oram chlamydis abscindendi, sed mente incerta. Cum accessisset, videns oram chlamydis, illam abscidit ut rem levem et obviam. At statim conscientia eum pupugit quod oram chlamydis regis sui abscidisset. Quare aperiens mentis oculos cum Dei illuminatione, videns quam turpe fuisset regem occidere, firmiter statuit nec illum occidere nec alio modo laedere; unde sociis eum occidere volentibus firmiter restitit, omnesque ab omni caede et vulneratione cohibuit.
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6. POST HAEC PERCUSSIT COR SUUM DAVID, EO QUOD ABSCIDISSET ORAM CHLAMYDIS SAUL, quasi dicat: Conscientia Davidis eum pupugit, quod ausus fuisset vestem regis et domini sui Saul lacerare, itaque laedere majestatem regiam. «Cor» enim hic idem est quod conscientia. Allegorice Eucherius: «David, abscindens oram chlamydis Saul, significat Christum non occidisse Judaeos, sed abstulisse ab eis gloriam regni: praecisio enim chlamydis est amputatio regni.»
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7. PROPITIUS SIT MIHI DOMINUS NE FACIAM HANC REM. — Vide hic et mirare clementiam et reverentiam Davidis erga Saulem regem, quem, licet hostem suum infensissimum in manibus haberet, laedere noluit. Unde haec victoria Davidis de Saule gloriosior fuit ea quam de Goliath reportarat. Audi S. Chrysostomum, hom. De David et Saule: «Exivit e spelunca Saul, et exivit etiam David post eum, libero vultu coelum suspiciens, et in eo momento magis exsultans quam cum dejiceret Goliam, et barbari caput amputaret. Erat enim haec generosior victoria, haec magnificentiora spolia, hic illustrius bravium, hoc gloriosius tropaeum.» Rationem dat quod illa fuit victoria armis, haec virtutibus parta.
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8. ET CONFREGIT DAVID VIROS SUOS SERMONIBUS, ET NON PERMISIT EOS UT CONSURGERENT IN SAUL. — Nota vocabulum «confregit,» quod significat socios Davidis fuisse plene determinatos et resolutos ad Saulem occidendum, ut David vi opus habuerit ad frangendum eorum propositum. Disce hinc quam mitis et pius fuerit David erga Saulem, ut tanta vi et virtute pro ejus vita pugnaret qui eum assidue impetebat; hoc enim indicium fuit animi placidi, excelsi et regii. Eleganter Seneca, lib. I De Clementia, cap. v: «Magni animi proprium est, placidum esse ac tranquillum, et injurias offensionesque semper despicere. Muliebre est furere in ira. Saeva et inexorabilis ira non decet regem; non enim multum supra eum est, cui se irascendo aequat. At si donat vitam, si donat dignitatem periclitanti et merito perituris, facit quod nulli nisi rerum potenti licet. Servare proprium est excellentis fortunae, quae nunquam magis suspici debet quam cum illi contigit idem posse quod Deo.»
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9. ET INCLINANS SE DAVID PRONUS IN TERRAM, ADORAVIT — coram Saule. David, se in terram prosternendo, summam humilitatem, honorem et reverentiam Sauli quasi regi exhibuit. Disce hinc quomodo Praelati et Superiores, etiam impii et infensi, honorandi et reverendi sint. Sic enim ad pietatem et justitiam flectentur, uti hic Saul a Davide flexus est ut fleret, et odium in amorem converteret.
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11. ECCE HODIE VIDERUNT OCULI TUI QUOD TRADIDERIT TE DOMINUS IN MANU MEA IN SPELUNCA: ET COGITAVI UT OCCIDEREM TE, id est haec cogitatio subrepuit, vel potius a sociis suggerente mihi fuit, de te occidendo. Unde Chaldaeus vertit: et alii dixerunt ut occiderem te. David enim ipse voluntate deliberata firmiter huic cogitationi et suasioni sociorum restitit. DIXI ENIM: NON EXTENDAM MANUM MEAM IN DOMINUM MEUM, QUIA CHRISTUS DOMINI EST. — «Christus,» id est, unctus in regem a Deo per Samuelem. Duas causas affert David cur non laeserit Saulem: prior, quod ipse sit «dominus» suus; posterior, quod sit «christus,» id est unctus Domini, q. d. Mihi religio fuit tangere eum, quem unctio Dei sibi sacravit. Recte S. Augustinus, lib. II Contra Litteras Petiliani, cap. xlviii: «David Saulem, inquit, propter sacrosanctam unctionem et honoravit vivum, et vindicavit occisum. Et quia vel panniculum ex ejus veste praescidit, percusso corde trepidavit.»
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12. TU AUTEM INSIDIARIS ANIMAE MEAE, UT AUFERAS EAM. Singula verba Davidis magnam habent emphasin, ejusque clementiam et virtutem adaugent. Ostendit enim se sua beneficentia certare cum insidiis et maleficentia Saulis, tamque se in ipsum esse beneficum, quam ipse in se erat saevus et maleficus. S. Chrysostomus praeter hom. De Davide et Saule, scripsit homiliam insignem, cujus titulus est: Quod David magnificentius erexerit trophaeum parcendo Sauli, quam occidendo Goliath; ubi repetens illa quae citavi vers. 7, addit Davidem hic insignem plagam diabolo, qui non nisi caedes sitit et suscitat, inflixisse: «Ascendit, inquit, hoste vulneribus innumeris sauciato; ut qui licet servasset Saulem, tamen illum revera hostem diabolum multis plagis confixit. Egressus est ergo David e spelunca dexteram illam totius orbis pretio parem, simul cum capite coronatam gestans corona justitiae et mansuetudinis,» etc. Idem Chrysostomus, hom. proxime sequenti, docet Davidem hic martyrii lauream non simplicem, sed multiplicem meruisse: «Illud, inquit, considera, quod ex insidiis Saulis tripla quadruplaque martyrii corona redimitus est. Etenim qui servavit hostem, eum, qui semel, atque iterum, imo frequenter lanceam in caput illius vibrarat, cum esset occidendi potestatem nactus, tamen pepercit. Idque cum sciret post eam praestitam clementiam fore, ut denuo ab illo impeteretur: perspicuum est quod millies coronam meruit animi proposito, millies autem interfectus propter Deum, plurimas tulerit martyrii coronas; qui quemadmodum et Paulus ait: Quotidie mortuus est propter Deum. Cum enim posset hostem sibi insidiantem e medio tollere, propter Deum noluit; maluit quotidie periclitari, quam justa caede a tot mortibus liberari.»
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13. JUDICET DOMINUS INTER ME ET TE. — David ad Dei judicium provocat, quia humanum judicem non habebat. Saul enim, qui judex esse debuit, hostis et persecutor ejus erat. Id facit ut acriter cum Saule expostulet, ostendens summam persecutionis injustitiam; et ut eum deterreat a persequendo, comminando Dei judicium et vindictam.
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14. SICUT ET IN PROVERBIO ANTIQUO DICITUR: AB IMPIIS EGREDIETUR IMPIETAS. — Si sumatur pro poena, sensus est: Impios sequitur poena suae impietatis; poena enim comitatur culpam, sicut lictor comitatur reum. Non est ergo necesse ut ego manum meam extendam in te, o Saul, teque occidam; quia tua ipsa impietas, Deo vindice, te occidet. Impius enim Saul seipsum impia manu occidit, fuitque suae impietatis vindex et carnifex, ut patebit cap. xxxi.
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15. QUEM PERSEQUERIS, REX ISRAEL? CANEM MORTUUM PERSEQUERIS ET PULICEM UNUM, q. d. Hominem vilissimum, abjectissimum, imbecillissimum, canis et pulicis instar, qualis ego sum, persequeris. Cur ergo me persequeris? Indignum est rege cum pulice pugnare, sicut indignum fuit Domitiano muscas venari.
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17. DIXIT SAUL: NUMQUID VOX HAEC TUA EST, FILI MI DAVID? ET LEVAVIT SAUL VOCEM SUAM, ET FLEVIT. — Vide hic quam efficax fuerit vox Davidis; vide pariter quam potens fuerit profunda ejus humilitas et ardens caritas, qua fregit adamantinum Saulis cor, illudque mite et placidum reddidit, ut in lacrimas amoris dissolveret. 18. JUSTIOR TU ES QUAM EGO. — S. Chrysostomus: «Vides quomodo ipse suam condemnet malitiam, et justi virtutem praedicet, seque purgat nullo cogente. Idem fac, cum in tuas manus inimicus inciderit: ne accuses eum, sed purga teipsum, ut illum ad se condemnandum adducas.»
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20. QUIS ENIM, CUM INVENERIT INIMICUM SUUM, DIMITTET EUM IN VIA BONA? — Saul loquitur ex mente sua et similium mundanorum, qui inimicum, data opportunitate, occidunt. Sancti enim e contrario faciunt et malum bono vincunt, uti David hic fecit. Davidem imitatus est prae ceteris S. Joannes Gualbertus, qui, inimicum suum inermem armatus offendens, cum ille pro amore Christi pro inimicis crucifixi vitam suam oraret, ei pepercit. Tunc ecclesiam ingressus et coram imagine Crucifixi orans, vidit Crucifixum caput suum ad se inclinare, quasi approbando et gratias agendo quod inimico suo propter amorem pepercisset. Hac visione permotus, Joannes mundo renuntiavit, et Ordinem Vallombrosanum fundavit circa annum 1020. Ergo David hic licet subditus major erat Saule rege. Nihil enim tam magnum et magnanium facit hominem, quam amor inimicorum et condonatio injuriarum. Audi Martinum Dumensem Abbatem, et postea Braccarensem Episcopum anno Domini 572, lib. De Quatuor Virtutibus, cap. ii: «Nil aliud magnum in rebus humanis nisi animus magna despiciens, si magnanimus fueris, nunquam judicabis tibi contumeliam fieri. De inimico dices: Non nocuit mihi, sed animum nocendi habuit; et cum illum in potestate tua videris, vindictam putabis vindicare potuisse; scito enim honestum et magnum vindictae genus esse, ignoscere.»
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21. ET NUNC QUIA SCIO QUOD CERTISSIME REGNATURUS SIS. «Scio,» ex singulari illa Dei erga te cura et providentia, qua te tutatur, measque insidias eludit, ac te in omnibus prosperat facitque hostibus omnibus superiorem, aeque ac Israelitis omnibus amabilem et admirabilem ob tuam divinam patientiam et mansuetudinem, qua etiam mihi hosti tuo infensissimo vitam condonasti. Audi S. Chrysostomum, homil. jam citata: «Dic, obsecro, unde istud scis? Penes te sunt pecunia, arma, civitates, equi, milites, breviter universa vis apparatus regii: hic contra desertus ac nudus, nec civitatem, nec domum, nec familiam habens. Unde igitur, te quaeso, ista loqueris? Nimirum ex ipsis Davidis moribus. Neque enim nudus, et inermis ac desertus me armatum, tantaque circumvallatum potentia superasset, nisi Deum haberet adjutorem. Porro qui Deum habet faventem omnibus est potentior. Vides ad quantam philosophiam Saul post insidias deductus sit? Vides qui fieri possit ut inimicus omnem expuat malitiam; immutatusque ad meliora sese recipiat? Ne velimus itaque nostram ipsorum salutem per iracundiam devorare.»
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22. JURA MIHI IN DOMINO, NE DELEAS SEMEN MEUM. — Vide hic quomodo Saul rex se Davidi subjiciat, ejusque fiat supplex. Unicus ergo modus vincendi inimicos et eos in amicos convertendi est humilis et ardens erga eos caritas. 23. ET JURAVIT DAVID SAULI — nec tantum juravit, sed plus praestitit quam juraverat. Ita S. Chrysostomus: «Mortuo Saule, non solum posteritatem ejus non occidit, sed plus praestitit quam promiserat; filium enim Saulis, qui pedibus debilis erat, in domum suam adduxit, et mensae suae participem fecit, summo eum honore afficiens.» Moraliter, David hic docet subditos quam modeste, humiliter, reverenter et amanter se gerere debeant erga principes et praelatos suos, tam saeculares quam ecclesiasticos, etiam rigidos, duros et molestios — imo etiam injustos, crudeles et tyrannicos — ut eos tanquam christos Domini honorent, et in eis, tanquam in Dei vicariis, Deum ipsum adorent et revereantur. In eis enim, tanquam in vivis imaginibus, divina potestas et majestas elucet.
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ENGADDI (EBR. 'EN GĀDHI' FONTE DEL CAPRETTO »)
solo ai canosci » (Volgata in I Sam. 24, 1-3). Ivi con-
… Iud., VIII, 3) risale a Ionathan (161-143), ma probabilmente già prima in questo luogo aveva cercato un rifugio David (I Sam. 24, 1). Il forte servi di rifugio a Erode il Grande, con 800 persone oltre le donne, nel 42 a. C., quando era in lotta contro i Parti (Fl. Giuseppe, Antiq. …
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ENGADDI (EBR. 'EN GĀDHI' FONTE DEL CAPRETTO »)
da rupi scoscese (I Sam. 24, 3), quasi a metà della
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… per la vita, con paragoni e immagini presi dalla natura e dall'esperienza (I Reg. 4, 32 sg.; v. PROVERBI); e così pure i componimenti didattici più sviluppati (Job 27, 1; 29, 1; Ps. 48 [49], 5; 77 [78], 2). Viene anche chiamato m. un detto popolare (I Sam. 24, 14); un apologo, un motto arguto (sinonimo di hīdhāh; cf. Ez. 17, 2); un motto satirico (Is. 14, 4; Ez. 13, 22 sg.; 16, 44; 18, 2 sg.). …
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.