Dauid hearing that Saul and Ionathas are slaine, 11. mourneth with al his familie, weeping and fasting. 13. causeth him to be slaine who affirmed that he had killed king Saul. 18. He traineth vp archers. 19. and inuiteth also al Israel to mourne.
1Now it came to pass, after Saul was dead, that David returned from the slaughter of the Amalecites, and abode two days in Siceleg.Or egli avvenne che essendo già morto Saul, David, disfatti gli Amaleciti, tornò a Siceleg, dove era da due giorni.AND it came to passe, after that Saul was dead, that Dauid returned from the slaughter of Amalec, and taryed in Siceleg two dayes.Factum est autem, postquam mortuus est Saul, ut David reverteretur a cæde Amalec, et maneret in Siceleg duos dies. 2And on the third day, there appeared a man who came out of Saul’s camp, with his garments rent, and dust strewed on his head: and when he came to David, he fell upon his face, and adored.Quando il terzo giorno comparve un uomo che veniva dal campo di Saul colla veste stracciata, col capo sparso di polvere, e accostatosi a David si prostrò colla faccia per terra, e lo adorò:And in the third day there appeared a man coming out of Sauls campe, his garments torne, and sprinkled on the head with dust, and as he came to Dauid, he fel vpon his face, and adored.In die autem tertia apparuit homo veniens de castris Saul veste conscissa, et pulvere conspersus caput: et ut venit ad David, cecidit super faciem suam, et adoravit. 3And David said to him: From whence comest thou? And he said to him: I am fled out of the camp of Israel.E David gli disse: Donde vieni? E quegli disse: Dal campo d'Israele sono fuggito.And Dauid said vnto him: Whence comest thou? Who said to him: I fledde out of the campe of Israel.Dixitque ad eum David: Unde venis ? Qui ait ad eum: De castris Israël fugi. 4And David said unto him: What is the matter that is come to pass? tell me: He said: The people are fled from the battle, and many of the people are fallen and dead: moreover Saul and Jonathan his son are slain.E David disse a lui: Che è egli avvenuto? dimmelo. E quegli rispose: Il popolo è fuggito dalla battaglia, e molti del popolo sono morti: e anche Saul, e Gionata suo figliuolo son morti.And Dauid said vnto him: What is the matter that is done? tel me. Who said: The people is fled out of the battel, and many of the people are ouerthrowen and dead: yca Saul also and Ionathas his sonne are dead.Et dixit ad eum David: Quod est verbum quod factum est ? indica mihi. Qui ait: Fugit populus ex prælio, et multi corruentes e populo mortui sunt: sed et Saul et Jonathas filius ejus interierunt. 5And David said to the young man that told him: How knowest thou that Saul and Jonathan his son, are dead?E David disse a quel giovane, che raccontava tali cose: Come sai tu che sia morto Saul, e Gionata suo figliuolo?And Dauid said to the yong man that told him: How knowest thou that Saul is dead, and Ionathas his sonne?Dixitque David ad adolescentem qui nuntiabat ei: Unde scis quia mortuus est Saul, et Jonathas filius ejus ?
6And the young man that told him, said: I came by chance upon mount Gelboe, and Saul leaned upon his spear: and the chariots and horsemen drew nigh unto him,E quel giovane disse: Io era casualmente arrivato sul monte Gelboe, quando Saul si gettò sulla punta della sua lancia: e si appressavano de' cocchi, e dei cavalieri.And the young man that told him, sayd: By chance I came into mount Gelboe, and Saulleaned vpon his speare: moreouer the chariots and horsemen approched vnto him,Et ait adolescens qui nuntiabat ei: Casu veni in montem Gelboë, et Saul incumbebat super hastam suam: porro currus et equites appropinquabant ei, 7And looking behind him, and seeing me, he called me. And I answered, Here am I.E rivoltosi indietro, e vedendomi, mi chiamò. E avendogli io risposto: Eccomi:and turning backward, and seing me he called. To whom when I had answered, here I am:et conversus post tergum suum, vidensque me, vocavit. Cui cum respondissem: Adsum: 8And he said to me: Who art thou? And I said to him: I am an Amalecite.Disse egli a me: Chi sei tu? E io dico a lui: Sono un Amalecita.he said to me: Who art thou? And I said to him: I am an Amalecite,dixit mihi: Quisnam es tu ? Et aio ad eum: Amalecites ego sum. 9And he said to me: Stand over me, and kill me: for anguish is come upon me, and as yet my whole life is in me.Ed egli mi disse: Sta sopra di me, e uccidimi; perocché sono oppresso di affanno, e sono tuttora pieno di vita.And he said to me: Stand vpon me, and kil me: because anguishes hold me, and as yet al my life is in me.Et locutus est mihi: Sta super me, et interfice me: quoniam tenent me angustiæ, et adhuc tota anima mea in me est. 10So standing over him, I killed him: for I knew that he could not live after the fall: and I took the diadem that was on his head, and the bracelet that was on his arm, and have brought them hither to thee, my lord.E standogli sopra lo uccisi, ben sapendo come non potea vivere dopo tal rovina: e presi il diadema che avea in testa, e lo smaniglio che avea al suo braccio, e gli ho portati qua a te mio signore.And standing vpon him, I killed him for I knewe that he could not liue after the fal: and I tooke the Diademe that was on his head, & the bracelette from his arme, and haue brought to thee my lord hither.Stansque super eum, occidi illum: sciebam enim quod vivere non poterat post ruinam: et tuli diadema quod erat in capite ejus, et armillam de brachio illius, et attuli ad te dominum meum huc. 11Then David took hold of his garments and rent them, and likewise all the men that were with him.Ma David, prese le sue vesti, stracciolle, e (similmente) tutti quelli che eran con lui,And Dauid taking his garments rent them, and al the men that were with him,Apprehendens autem David, vestimenta sua scidit, omnesque viri qui erant cum eo,
12And they mourned, and wept, and fasted until evening for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel, because they were fallen by the sword.E si battevano il petto e piangevano, e digiunaron fino alla sera a causa di Saul, e di Gionata suo figliuolo, e del popolo del Signore, e della casa d'Israele, perchè eran periti di spada.and they mourned, and wept, and fasted vntil euening vpon Saul and vpon Ionathas his sonne, and vpon the people of our Lord, and vpon the house of Israel, because they were fallen by the sword.et planxerunt, et fleverunt, et jejunaverunt usque ad vesperam super Saul, et super Jonathan filium ejus, et super populum Domini, et super domum Israël, eo quod corruissent gladio. 13And David said to the young man that told him: Whence art thou? He answered: I am the son of a stranger of Amalec.Disse poi David al giovane, che aveagli recata la nuova: Donde se' tu? E quegli rispose: Son figliuolo di un uomo forestiero Amalecita.And Dauid said to the yong man that had told him: Whence art whou? Who answered: I am the sonne of a man a stranger of Amalec.Dixitque David ad juvenem qui nuntiaverat ei: Unde es tu ? Qui respondit: Filius hominis advenæ Amalecitæ ego sum. 14David said to him: Why didst thou not fear to put out thy hand to kill the Lord’s anointed?E disse David: Come non hai avuto ribrezzo di stender la tua mano per uccidere il cristo del Signore?Dauid said to him: Why didst thou not feare to put to thy hand, to kil the annointed of our Lord?Et ait ad eum David: Quare non timuisti mittere manum tuam ut occideres christum Domini ? 15And David calling one of his servants, said: Go near and fall upon him. And he struck him so that he died.E chiamato uno de' suoi servi, disse David: Vieni qua, gettati sopra costui. Ed ei gli diede il colpo, e colui morì.And Dauid calling one of his seruants said: Goe runne vpon him. Who stroke him, and he died.Vocansque David unum de pueris suis, ait: Accedens irrue in eum. Qui percussit illum, et mortuus est. 16And David said to him: Thy blood be upon thy own head: for thy own mouth hath spoken against thee, saying: I have slain the Lord’s anointed.E David disse a lui: Il tuo sangue (sia) sulla tua testa; imperocché la tua bocca ti ha condannato, avendo tu detto: Io ho ucciso il cristo del Signore.And Dauid said to him: Thy bloud be vpon thine owne head: for thyn owne mouth hath spoken against thee, saying: I haue slaine the annointed of our Lord.Et ait ad eum David: Sanguis tuus super caput tuum: os enim tuum locutum est adversum te, dicens: Ego interfeci christum Domini. 17And David made this kind of lamentation over Saul, and over Jonathan his son.E David fece questo cantico funebre sopra Saul, e sopra Gionata suo figliuolo.And Dauid mourned this kind of mourning vpon Saul, and vpon Ionathas his sonne, (Planxit autem David planctum hujuscemodi super Saul, et super Jonathan filium ejus
18(Also he commanded that they should teach the children of Juda the use of the bow, as it is written in the book of the just.) And he said: Consider, O Israel, for them that are dead, wounded on thy high places.E ordinò che s'insegnasse a' figliuoli di Giuda il cantico dell'arco come nel libro de' Giusti sta scritto. Or egli disse: ripensa, o Israele, a coloro i quali delle lor ferite son morti sopra i tuoi colli.and he commanded that they should teach the children of Iuda the bowe, as it is written in the Booke of the iust.) And he said: Consider, o Israel for them that be dead wounded vpon thy high places.(et præcepit ut docerent filios Juda arcum, sicut scriptum est in libro justorum), et ait: Considera, Israël, pro his qui mortui sunt, / super excelsa tua vulnerati. 19The illustrious of Israel are slain upon thy mountains: how are the valiant fallen?Gli eroi d'Israele sono stati uccisi sopra i tuoi monti: come son eglino morti questi campioni?The Nobles, ô Israel, are slayne vpon thy mountaynes: how are the valiants fallen?Inclyti Israël super montes tuos interfecti sunt: / quomodo ceciderunt fortes ? 20Tell it not in Geth, publish it not in the streets of Ascalon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph.Non si porti tal nuova a Geth, non si porti tal nuova nelle piazze di Ascalona: perchè non ne faccian festa le figliuole de' Filistei, e non esultino le figlie degli incirconcisi.Tel it not in Geth, neither tel ye it in the high waies of Ascalon: lest perhaps the daughters of the Philisthijms be gladde, lest the daughters of the vncircumcised reioice.Nolite annuntiare in Geth, / neque annuntietis in compitis Ascalonis: / ne forte lætentur filiæ Philisthiim; / ne exultent filiæ incircumcisorum. 21Ye mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of firstfruits: for there was cast away the shield of the valiant, the shield of Saul as though he had not been anointed with oil.Monti di Gelboe, nè rugiada, nè piova cada sopra di voi, nè campi abbiate, onde offerir si possano le primizie: perocché colà fu gittato per terra lo scudo dei forti, lo scudo di Saul, come se egli non fosse stato unto con olio.Mountaines of Gelboe, let neither dew, nor rayne come vpon you, neither be they fields of the first fruits: because there was the shield of the valiantes cast away, the shield of Saul, as though he were not annointed with oyle.Montes Gelboë, nec ros, nec pluvia veniant super vos, / neque sint agri primitiarum: / quia ibi abjectus est clypeus fortium: / clypeus Saul, quasi non esset unctus oleo.
22From the blood of the slain, from the fat of the valiant, the arrow of Jonathan never turned back, and the sword of Saul did not return empty.Nel sangue degli uccisi, nelle grasse viscere dei valorosi non ha lasciato mai di saziarsi la freccia di Gionata: la spada di Saul non è mai rientrata nel fodero senza frutto.From the bloud of the slaine, from the fatte of the valiants, the arrowe of Ionathas neuer returned backward, and the sword of Saul did not returne emptie.A sanguine interfectorum, ab adipe fortium, / sagitta Jonathæ numquam rediit retrorsum, / et gladius Saul non est reversus inanis. 23Saul and Jonathan, lovely, and comely in their life, even in death they were not divided: they were swifter than eagles, stronger than lions.Saul, e Gionata amabili, e gloriosi nella lor vita, più veloci dell'aquile, più forti de' leoni, non sono stati divisi neppur nella morte.Saul and Ionathas amiable, and comely in their life, in death also were not diuided: swifter then eagles, stronger then lyons.Saul et Jonathas amabiles, et decori in vita sua, / in morte quoque non sunt divisi: / aquilis velociores, leonibus fortiores. 24Ye daughters of Israel, weep over Saul, who clothed you with scarlet in delights, who gave ornaments of gold for your attire.Figlie d'Israele spargete lagrime sopra Saulle, il quale vi rivestiva di delicate vesti di scarlatto, e vi somministrava aurei fregi per adornarvi.Yee daughters of Israel weepe vpon Saul, who clothed you with scarlet in delicaces, who gaue golden ornaments to your attyre.Filiæ Israël, super Saul flete, / qui vestiebat vos coccino in deliciis, / qui præbebat ornamenta aurea cultui vestro. 25How are the valiant fallen in battle? Jonathan slain in the high places?Come mai son eglino caduti i forti nella battaglia? Come mai è stato ucciso Gionata sopra i tuoi monti?How haue the valiantes fallen in battel? Ionathas bene slayne in thy high places?Quomodo ceciderunt fortes in prælio ? / Jonathas in excelsis tuis occisus est ? 26I grieve for thee, my brother Jonathan: exceeding beautiful, and amiable to me above the love of women. As the mother loveth her only son, so did I love thee.Te io piango, o fratello mio, Gionata, bello oltre modo, e amabile più d'ogni amabil fanciulla. In quella guisa che la madre ama l'unico figlio, così io ti amava.I am sorie for thee my brother Ionathas exceeding beautiful, and amiable aboue the loue of wemen. As the mother loueth her onlie sonne, so did I loue thee.Doleo super te, frater mi Jonatha, / decore nimis, et amabilis super amorem mulierum. / Sicut mater unicum amat filium suum, / ita ego te diligebam. 27How are the valiant fallen, and the weapons of war perished?Come mai sono caduti i forti, e le loro armi guerriere si son perdute ?How haue the strong fallen, and the weapons of warre perished?Quomodo ceciderunt robusti, / et perierunt arma bellica ?
1:1
Year of the World 2949, Year before Christ 1055.
Salien
Siceleg, though it had been burnt down. (Salien, the year of the world 2949.)
1:6
Worthington
Chance. He feigned this to obtain the favour of David; but the king punished him as he deserved. (Worthington)
Menochius
Spear, or sword, as it is before expressed. (Menochius)
1:8
Calmet
Amalecite. The Rabbins say he was the son of Doeg; and has this appellation because Amalec sprung from Esau, Genesis 36:12. But this is all very uncertain. The man seems to have gotten possession of the marks of the royal dignity in the night, as the Philistines deferred till the next day stripping the bodies of the deceased. (Calmet)
1:9
Calmet
Anguish. Hebrew, "the coat of mail withholds me." Septuagint, "horrid darkness encompasses me." Shabah, signifies a coat of mail, made of cloth, very thick, and boiled in vinegar, to render it more impenetrable. The Greeks emperors and the French formerly wore them much, instead of iron. (Calmet)
Protestants however agrees with us.
Haydock
In me. I have yet received no mortal wound. (Haydock)
1:10
Challoner
I killed him. This story of the young Amalecite was not true, as may easily be proved by comparing it with the last chapter of the foregoing book. (Challoner)
Fall. This he says, apprehending that David would perhaps disapprove of what he had done.
Diadem, or ribband, which was tied round his head, as a badge of his dignity. Hebrew, "the crown." But it was not of metal, though such were already common, Exodus 28:36., and 1 Paralipomenon 20:2. Some pretend that Doeg gave these insignia to this son, that he might ingratiate himself with the future king. But they were upon Saul, so that the enemy could easily distinguish him.
Bracelet. The Hebrews took a great many from the Madianites, Numbers 31:50. Such presents were made by the Romans to soldiers who had performed some feats of valour. (Pliny, [Natural History?] 33:2.) (Livy 1:10.)
1:11
Calmet
Rent them, in sign of grief, as many other nations did. Tum pius Aeneas humeris abscindere vestem. (Virgil, Aeneid v.) (Calmet)
1:12
Haydock
Of the Lord, the priests; (Abulensis) though it seems to be explained by the following words, of all the Israelites. (Haydock)
1:13
Stranger, residing among the Hebrews.
1:16
Calmet
Head. None but thyself can be answerable for thy death. See Matthew 27:25. David was already supreme magistrate, and he wished that all should be convinced that he rejoiced not at the death of the king, and that none might imitate the example of this wretch. (Calmet)
Thus Vitellius punished the murderers of Galba, "not out of respect to Galba; but, according to the custom of princes, as a protection for the present, and a threat of vengeance for the future," in case any should dare to treat him in like manner. (Tacitus i.) Tradito principibus more, munimentum in praesens, in posterum ultionem.
1:18
Haydock
Bow. So this canticle was entitled, because it spoke in praise of the bow and arrows of Saul and Jonathan, ver. 22. So one of the works of Hesiod is called "a buckler;" of Theocritus "a flute;" of Simmias "a wing;" etc. Septuagint have neglected this word entirely (Calmet) in the Roman edition. But it is found in the Alexandrian copy, which reads "Israel," instead of Juda, perhaps properly. (Grabe, prol. 4:2.) (Haydock)
Worthington
Chaldean, "to shoot with the bow." Many suppose that David cautioned his men to exert themselves in that art, (Menochius) as they might soon expect to have to encounter the Philistines, (Tirinus) who were very expert bowmen. (Worthington)
Calmet
But the former interpretation seems preferable. (Calmet)
Grotius
The bow might be also the beginning of some favourite song, to the tune of which (Du Hamel) David would have his men to sing this canticle, (Haydock) particularly when they went to battle. (Grotius)
Menochius
Just. See Josue 10:3. (Menochius)
Calmet
It seems this was a more ancient record, to which the author of this book refers. (Calmet)
Haydock
He might have in view the canticle of Anna, (1 Kings 2:4,) or some other. (Haydock)
Calmet
The custom of composing canticles, on such solemn occasions, is very ancient and frequent. See 3 Kings 3:33., and 13:29., and Jeremias 48:31. (Homer, Iliad ps et ch) The style of this piece can hardly be equalled by the most polite writers. (Calmet)
Haydock
David is chiefly occupied with the praises of Jonathan. (Haydock)
Calmet
Consider....places. This sentence is omitted in Hebrew, Chaldean, Septuagint, and in some copies of St. Jerome's version. (T. 1:p. 365, Nov. edit. op.) It is a farther explication of the subsequent verse. (Calmet)
Haydock
Yet the Septuagint read, "Erect a pillar, O Israel, [upon thy heights; the Vatican Septuagint places this after slain. (Haydock)] in honour of the slain, thy wounded soldiers. How are the mighty fallen?" The Hebrew seems to be different from what the Septuagint, Chaldean, etc., read, as the Masora now adopts etsbi, instead of etsib, which has greatly puzzled interpreters. Hence Aquila translates akriboson, with the Septuagint of Ximenes, i.e., "Execute or consider with attention," this sepulchral monument on which you shall inscribe, "For the dead and for thy wounded." It was to be placed on some "eminence," according to custom. The present Hebrew is very indeterminate, denoting "glory, a honey-comb," etc., Ezechiel 20:6., and Daniel 11:16, 41. See Grabe, Prol. (Haydock)
1:19
Calmet
Illustrious. Hebrew, "the glory (beauty, hart, etc.) of Israel hath been pierced," etc. The comparison of Saul with a hart, is noble enough in the ideas of the ancients, Psalm 17:34., Canticle of Canticles 2:9., and 8:14. Syriac and Arabic, "O hart of Israel, they have been slain," etc. (Calmet)
Haydock
Slain. Hebrew chalal, signifies also "a soldier;" and this word agrees perfectly well with giborim, "valiant," both here and ver. 22 and 25. Kennicott would apply it to Jonathan, upon whom David's attention is mostly fixed. "O ornament of Israel! O warrior, upon thy high places! How," etc. (Haydock)
Tirinus
In this manner many such pieces commence, Lamentations 1:(Tirinus)
1:20
Haydock
Triumph. He was aware of the exultation of the infidels. (Haydock)
1:21
Calmet
Fruits, which may be offered to the Lord. Inanimate things could not offend, nor does David curse them in earnest. But (Tirinus) nothing could more strikingly express his distress and grief, than this imprecation. It is false that those mountains have since been barren. This canton is one of the most fruitful of the country. (Brochard.) (Calmet)
Menochius
Job (iii.) speaks with the same animation, and curses his day. (Menochius)
Haydock
Of Saul, or "Saul, the shield of his people, was cast away, as," etc. Protestants, "as though he had not been anointed with oil." (Haydock)
Tacitus
He is not reproached for throwing away his buckler, for nothing was deemed more shameful. The ancient Germans would not allow such a one to enter their temples or places of assembly. (Tacitus, mor. Germ)
Calmet
A woman of Sparta told her son, when she delivered one to him, "Bring this back, or be brought upon it" dead. Impositu scuto referunt Pallanta frequentes. (Virgil, Aeneid x.) (Sanctius) (Calmet)
Kennicott
As though. Hebrew seems to have sh, instead of s, (as it is in several manuscripts correctly, in noshug) and bli, instead of cli, (Delany) as the former word seems no where else to signify quasi non; and the Syriac, Arabic, and Chaldean omit the negation. It might therefore be the shield of Saul, "the arms of him who has been anointed with oil." (Kennicott)
Calmet
Some would refer this unction to the shield, (Vatable) as this was some times done: (Menochius) but the reflection would be here too trifling. (Calmet)
1:22
Kennicott
From. Hebrew, "without the blood of soldiers, without the fat of the valiant, the bow of Jonathan had never returned." (Kennicott)
Calmet
Fat. The entrails. It might also denote the most valiant of the soldiers, as we read of "the fat or marrow of corn" for the best, Psalm 80:17. (Calmet)
Haydock
Jonathan attacked the most courageous, and laid them dead at his feet. (Haydock)
Virgil
Empty. Saul carried destruction wherever he went. Et nos tela, pater, ferrumque haud debile dextra, Spargimus et nostro sequitur de vulnere sanguis. (Virgil, Aeneid 12:50.)
1:23
Calmet
Lovely, or united. Jonathan always behaved with due respect towards his father, though he could not enter into his unjust animosity against David. (Calmet)
Haydock
The latter passes over in silence all that Saul had done against himself, and seems wholly occupied with the thought of the valour and great achievements of the deceased. (Haydock)
Haydock
Sanchez believes that these epithets were introduced of course into funeral canticles, like Alas! my noble one, (Jeremias 22:18.; Menochius) as Saul could have no pretensions to be styled lovely, or friendly, towards the latter part of his reign; since he treated the priests, David, and even his son Jonathan, with contumely, and even with unrelenting fury. But all this David would willingly bury in oblivion. He will not even notice how different was the end of the two heroes. Jonathan died like a virtuous soldier in his country's cause; Saul was wounded, but impiously accelerated his own death, through dread of torments and of insult. Though they died, therefore, on the same field of battle, their end was as different as that of the saint and of the impenitent sinner. (Haydock)
1:25
Kennicott
Battle. Hebrew, "in the midst of battle! O Jonathan, thou warrior upon thy high places!" (Kennicott, Diss. 1:p. 123.)
1:26
Menochius
Brother. So they lamented, Alas! my brother, Jeremias 22:18. (Menochius)
1:27
Menochius
Perished, falling into the hands of the enemy; though Saul and Jonathan may be styled the arms, as well as the shield, of Israel. (Menochius)
Calmet
No character could be more worthy of praise than the latter. His breast was never agitated by envy, though he seemed to be the most interested to destroy David. Even Saul had many excellent qualities; which makes Ven. Bede compare him in those respects with Jesus Christ; as most of the memorable persons and events of the Old Testament had a view to Christ on the one hand, and to the Synagogue on the other. Saul is one of the most striking figures of the reprobation and conduct of the Jewish church. As he was adorned with many glorious prerogatives, and chosen by God, yet he no sooner beheld the rising merit of David, than he began to persecute him: so the Jews had been instructed by the prophets, and had been selected as God's peculiar inheritance; and nevertheless took occasion from the virtues and miracles of the Son of God, to conspire his ruin. The Romans were sent to punish the Jews, who are now become the most abject of all mankind, and are filled with rage, seeing the exaltation of the Christian Church, as Saul was reduced by the Philistines to the greatest distress, and his children were forced to implore the protection of the man whom he had so cruelly persecuted, etc. (Calmet)
Haydock
Saul and Judas may be a warning to us, that no person ought to live without fear, since they perished so miserably, though they had been elevated by the hand of God. (St. Ambrose, etc.) (Haydock)
1:10
I killed him.... This story of the young Amalecite was not true, as may easily be proved by comparing it with the last chapter of the foregoing book.
1:6
He fained al this, thincking to get fauoure (for Saul killed himself, li. 1. ch. 31.) but Dauid punished him, as such a crime desetued. v. 15.
1:12
Exequies of Saul obserued with mourning weeping and fasting.
1:18
The Philisthijms were strong & cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight.
1:21
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.17
… why have valleys lamented and not abounded in corn, the mountains not dropped sweetness, as they shall do hereafter to the righteous, but been stript and dishonoured, and received on the contrary the curse of Gilboa?
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.9
… How are the mighty fallen in the midst of the battle! Jonathan was wounded even to death. I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me. Thy love came to me like the love of women. How have the mighty fallen and the longed-for weapons perished!
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… ii .); and doing like those who lament ( ἀνακαλοὕντας ), as David also did when Saul was fallen. For he made an address to the mountains which received him as he died, in the words, “Ye mountains of Gilboa, let there fall on you neither rain nor dew, because there were the shields of the mighty cast away.” (
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.22
… What good friends those Hebrew children were whom the flames of the fiery furnace did not separate from their love of each other! Of them we have already spoken. Holy David says well: “Saul and Jonathan were lovely and pleasant, inseparable in their life, in death they were not divided.”
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san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 7
I will now cite you from the Scriptures a wonderful instance of friendship. Jonathan, the son of Saul, loved David, and his soul was so knit to him, that David in mourning over him says, “Thy love to me was wonderful, passing the love of women. Thou wast wounded unto death.” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
… And therefore a certain blessed man too, when he would express surpassing love, and was mourning for one that was dear to him, and of one soul with him, did not mention father, nor mother, nor child, nor brother, nor friend, but what? “Thy love to me was wonderful,” saith he, “passing the love of women.” (
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2. IN DIE AUTEM TERTIA APPARUIT HOMO VENIENS DE CASTRIS SAUL. — Fabulantur Rabbini hunc hominem nuntiantem Davidi mortem Saulis fuisse filium Doeg Idumaei, sicut fingunt Doeg fuisse armigerum Saulis, qui se cum eo occidit, et dixi lib. I, cap. xxxi, vers. 4.
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8. AMALECITES EGO SUM. — Philo, vel potius Pseudophilo, in Antiquit. Biblicis, ait Amalecitae huic nomen fuisse Edab, eumque fuisse filium Agag regis Amalecitarum, quem Samuel interfecerat; et Saulem, audito istum esse Amalecitam filium Agag, dixisse: Ecce nunc venerunt super me verba Samuelis, quando dixit: Qui natus erit ex Agag, erit tibi in scandalum; vade autem et dic David: Ego occidi inimicum tuum; et dices ei: Haec dicit Saul, ne memor sis odii mei, et injustitiae meae.
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9. STA SUPER ME, ET INTERFICE ME, — q. d. Incumbe gladio super me, eumque mihi infige, itaque me interfice. Josephus, lib. VII, cap. 1 et 2, censet adolescentem hunc dicere verum, quasi Saul prae pavore et debilitate non valens gladio suo se ipsum occidere, advocarit hunc juvenem, qui eum occiderit. Sic et R. Levi. Verum potius Sacrae Scripturae, quam huic juveni, qui Davidi adulatur, credendum est, quae lib. I, cap. xxxi, vers. 2 et 31, diserte asserit, quod Saul se ipsum occiderit. Mentitur ergo hic juvenis dicens se Saulem occidisse, ut gratiam Davidis per hostem ejus Saulem a se occisum aucupetur, inquiunt Theodoretus, Eucherius, Procopius, Angelomus, Lyranus, Abulensis, Serarius, Torniellus, Salianus et alii. Vere tamen ipse diadema Saulis detulit ad Davidem, quia peracto praelio, et caeso Saule, sponte vel casu venit in montem Gelboe, ibique Sauli diadema detraxit, inquit Abulensis et Cajetanus. QUONIAM TENENT ME ANGUSTIAE. — Chaldaeus, tremor; Septuaginta, tenebrae; Hebraice שבץ scabats, id est, conclusio, constrictio, angustia, tum cordis, tum hostium, qui me undique cingunt. Porro scabats, significat quoque vestem ocellatam, quasi ocellis inclusam et conclusam, qualis est lorica reticulata militum, et Ephod pontificis, sicque hic accipiunt Rabbini; sed varie. Primo enim R. Levi exponit de lorica reticulata Saulis, q. d. Saul: Occide me, quia ego me transfodere nequeo ob loricam reticulatam qua tegor. Secundo, alii exponunt de loricis hostium, q. d. Cingunt et constringunt me loricati hostium equites; unde et Tigurina vertit, apprehendit me corona, scilicet equitum. Tertio, alii in Midras explicant de Ephod pontificis, q. d. Tenent et terrent me sacerdotes, et pontifex Achimelech quos injuste cap. XXII, occidi: hi a me poenas exigunt, quasi Saul ex sceleris conscientia cognoverit se adigi ad necem, ob caesos sacerdotes. Addit Abulensis, Quaest. V, Saulem vidisse umbras et spectra sacerdotum vestibus sacerdotalibus indutorum, quae ipsum terrebant; verum planius Noster scabats vertit, angustia; unde ei consentit Chaldaeus et Septuaginta. Hinc et Vatablus vertit, apprehendit me tremor, vel trepidatio. ET ADHUC TOTA ANIMA MEA IN ME EST, — q. d. Licet vehementer vulneratus sim a sagittariis, ut dictum est cap. xxxi, vers. 3, tamen adhuc totus vivo, metuoque ne vivus in manus hostium incidam, illique me probrose excrucient et necent; tu ergo cito transfode et occide me. Alludit ad morem mortuorum: hi enim sensim per partes emoriuntur. Primo enim anima recedit ab oculis, ut non videant; inde ab auribus, ut non audiant, et ita pedetentim recedit a caeteris partibus, donec ipsum cor deserat; quo facto homo plene moritur. Unde Aristoteles: Cor, inquit, in homine est primum vivens, et ultimum moriens. Ex adverso oculi sunt ultimum vivens, et primum moriens: in embryone enim, ultimo formantur oculi. Hinc Seneca, epist. 30: Senilis, ait, anima in primis labris est, nec magna vi distrahitur a corpore. Nam, ut ait S. Ambrosius: Mors senibus prae foribus est, juventus in insidiis.
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14. UT OCCIDERES CHRISTUM DOMINI, — puta Saulem, qui a Domino per Samuelem chrismate, sive oleo, unctus erat in regem Israelis, ideoque quasi sacer erat et inviolabilis.
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16. SANGUIS TUUS SUPER CAPUT TUUM, — q. d. Sanguinis tui effusionem tibi tuoque capiti imputa, quia fassus es te occidisse Saulem regem: par enim est ut sanguinem Saulis, quem fudisti, tuo sanguine et morte luas. Haec enim est lex talionis a Deo sancita. Dices: Volenti non fit injuria; Saul autem volebat et rogabat occidi. Respondeo primo, Saul non poterat hoc velle, nec poterat hic cedere jure suo; secundo, esto hic Sauli volenti occidi proprie non fieret injuria; fiebat tamen injuria Deo, qui erat dominus vitae Saulis; et reipublicae cujus caput erat Saul. Ita S. Thomas, III part., Quaest. XLVII, art. 6, ad 3. Quaeres, an licite David Amalecitam hunc occidi jusserit, cum nondum esset rex, nec haberet auctoritatem regiam? Respondeo affirmative. Habuit enim hanc potestatem, quia sciebat post mortem Saulis regnum ad se pertinere ex dispositione Dei. Ad hoc enim in regem unctus erat a Samuele, ut Sauli a Deo rejecto, vel adhuc vivo, ut volunt nonnulli, vel potius morienti, in regno succederet. Ita Abulensis, Cajetanus, Serarius et alii. Adde Davidem a Saule fuisse auctoratum belli ducem, ut contra hostes Israelis pugnaret, eosque occideret: hostis autem erat hic Amalecita, quia regem Israelis se occidisse fatebatur. Denique jusserat Deus omnes Amalecitas occidi, ut audivimus cap. xv; ac reus ipse Davidem pro rege et judice agnoscebat, utpote ad quem diadema, regiae dignitatis insigne, detulerat.
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18. ET PRAECEPIT UT DOCERENT FILIOS JUDA ARCUM. — Chaldaeus habet, sagittare arcum. Unde Beda, Lyranus, Abulensis, Vatablus, Salianus et alii sic explicant: Praecepit ut filii Juda docerentur artem militarem, scilicet artem sagittandi, quia usus sagittarum tum erat usitatissimus; tribuique Juda hoc tempore oportebat esse propugnaculum totius populi contra Philisthaeos victores, q. d. Hortatus est eos ne in adversis animos despondeant, sed ad futura bella se praeparent, ne sicut nunc a Philisthaeis arte sagittandi victi fuerant — quippe ab iis ipse Saul fuerat vulneratus, totusque exercitus in fugam versus — ita in posterum. Sed aptius cum Serario, Sanchezio et Mariana, per arcum intellige ipsum planctum, sive threnum et epicedium Davidis; hujus enim titulus erat arcus, eo quod in eo arcus et fortitudo bellica Saulis et Jonathae laudaretur. Simili modo Psalmi suos habent titulos a quibus denominantur. Sic apud Graecos Ode quaedam dicta est Harmodium, quia heroica facta Harmodii celebrat. Aliae Odae dictae sunt Daphnis et Nioce, quia eos dilaudant. Aliae vocantur fistula et scutum, apud Theocritum; sic psalmos et hymnos in Ecclesia cani solitos vulgo vocamus: Te Deum laudamus, Magnificat, Benedictus, De profundis, Miserere, ab eorum initio et titulo sive argumento. Id ita esse patet primo, quia alioqui nulla est hic connexio; quid enim arcus faciet ad planctum Davidis? Secundo, quia in Septuaginta habetur Davidem edidisse non simpliciter threnum, sed threnum hunc, seu, ut Noster, hujusmodi; deinde in iisdem nullum aliud nomen quod arcui respondeat, praeter threnum. Adhaec subjungitur David ideo dixisse, ut doceret filios Juda; quam rem? ipsum scilicet, quem solum nominarunt, threnum. Tertio, tradidit Josephus Judaeos ita diligenter threnos istos didicisse, ut ad sua usque tempora haeserint. Quarto, quia simili modo Jeremias imminente excidio Hierosolymae jubet ut filios doceant threnum, et modum plangendi: Docete, inquit cap. IX, vers. 20, filias vestras lamentum, et unaquaeque proximam suam planctum. Tales sunt threni Jeremiae. Quinto, quia moris fuit hujusmodi carmina docere et discere, ut patet Deuteron. cap. XVII, et II Paral. xxxv, 25, ubi dicitur Jeremias dictasse threnos de morte Josiae regis: Cujus, inquit, omnes cantores atque cantatrices usque in praesentem diem, lamentationem super Josiam replicant. Tropologice S. Hieronymus, et ex eo Rupertus: David, inquit, dixit ut Dominus doceret filios Juda arcum, id est reges Juda doceret fortitudinem, ut fortes et intenti essent in timore Domini, et in praeceptis Dei, ne per inobedientiam reges Juda a fortitudine et timore Domini, sicut Saul, recederent, et eo modo quo ipse perierat, perirent. Fortitudo enim deest omnibus qui tentationibus cedunt et in peccata corruunt; si enim fortiter iis resisterent, non peccarent. Quare qui tentatur, maxime eget fortitudine, quam precibus impetrare debet a Deo. SICUT SCRIPTUM EST IN LIBRO JUSTORUM. — Liber Justorum, ait S. Hieronymus, est liber Samuelis, ubi continentur Prophetae justi, Samuel videlicet, Gad et Nathan; in quo libro scriptum esse perhibetur, qualiter Saul recedens a timore per inobedientiam suam periit. Verum incongruum est ut idem liber et auctor citet seipsum; quare alius hic liber esse videtur. Quis et qualis fuerit dixi, Josue x, 13. In hoc ergo libro totus hic Davidis threnus et epicedium Saulis conscriptus fuit, cujus pars duntaxat hic recensetur. CONSIDERA, ISRAEL, PRO HIS QUI MORTUI SUNT SUPER EXCELSA (excelsos montes Gelboe) TUA VULNERATI.
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19. INCLYTI, ISRAEL, SUPER MONTES TUOS INTERFECTI SUNT: QUOMODO CECIDERUNT FORTES? — Hic versus in re et sensu idem est cum priore. Unde pro his duobus versibus, unus duntaxat est in Hebraeo, Septuaginta et Chaldaeo. Quare duplex hic versus ortus est ex duplici versione textus hebraici. Prior ex versione Aquilae (quam sequitur Procopius), ideoque eum nonnulli codices Vulgatae editionis, ut Regii, omittunt; posterior ex versione S. Hieronymi. Hebraea ad verbum habent: decus Israelis in excelsis tuis vulneratum est; quomodo corruerunt heroes? Ita Vatablus. Alloquitur David terram Israel, q. d. O inclyta terra Israel, in tuo monte Gelboe vulneratus occubuit Saul cum Jonatha, qui erat decus, desiderium et gloria (haec omnia enim significat צבי tsebi) tua; hi duo enim erant invicti tui heroes. Chaldaeus vertit, steterunt super Israel, super domum fortitudinum vestrarum elevati sunt occisores, quomodo ceciderunt fortes? Septuaginta Romana habent, sta, Israel, super mortuos tuos, in excelsis vulneratos; quomodo ceciderunt potentes? Pro sta, Graece est στήσαι, q. d. insiste et incumbe fixe in hanc considerationem; Aquila ἀκριβῶσον, id est diligenter expende. Est hoc carmen spiritu militari conscriptum, utpote a Davide milite de robustis militibus Saule et Jonatha.
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21. MONTES GELBOE, NEC PLUVIA, NEC ROS VENIANT SUPER VOS, NEQUE (in vobis) SINT AGRI PRIMITIARUM, — ex quibus fructus nascantur, quorum primitiae Deo ex lege offerantur. Montes Gelboe in longum porrecti ab Occidente in Orientem per undecim leucas, sunt in confinio dimidiae tribus Manasse et tribus Issachar, quorum initium est ab urbe Jesrahel, et fere usque ad Jordanem pertingunt. Videtur David maledicere et sterilitatem imprecari montibus Gelboe, id est creaturae irrationali, non quatenus creatura Dei est, sed quatenus illa fuit occasio et locus tantae cladis Saulis et Hebraeorum; quod non est peccatum. Vide D. Thomam, II II, Quaest. LXXVI, art. 2. Audi S. Ambrosium, lib. II De Cain, cap. VIII: Natura, inquit, ex innocentis soli damnatione, ostendit futura supplicia noxiorum; propter igitur hominum peccata, et ipsa elementa damnantur. Denique David montibus Gelboe perpetuae sterilitatis poenam optavit. Simili modo Job, cap. III, maledixit diei nativitatis suae, aeque ac Jeremias, cap. xx, vers. 14, eo quod illa sibi tot malorum fuisset occasio et aperta: vide ibi dicta. Addit S. Gregorius, lib. IV Moral. cap. IV, per montium sterilitatem, homines, puta Judaeos, puniri; hi enim sua iniquitate meruerunt ut rex eorum ibidem occideretur. Verum tamen est Davidem hic vere et serio montibus Gelboe non maledixisse, nec eis imprecatum fuisse sterilitatem; sed lusisse militariter, ut animi dolorem significaret, q. d. Aequum et dignum esset, ut vos, o montes Gelboe, in memoriam tantae cladis privaremini semper rore et pluvia, ac frugibus et fructibus, eo quod in vobis haec clades peracta sit. Ita Abulensis, Cajetanus et alii. Porro Rabanus et Glossa dicunt hanc exsecrationem fuisse quasi vaticinium, quod reipsa completum sit. Nam montes Gelboe fuisse antea valde fertiles, postea summe steriles; idque sentire videtur S. Ambrosius, lib. III Offic. IX. Certum enim est montes Gelboe multis in locis esse petrosos, aridos et steriles, teste Bredenbachio, Adrichomio et aliis terrae sanctae Chorographis. Verum alii asserunt montes hos tales fuisse ante Davidem: alii censent sterilitatem hanc eis obtigisse a tempore Eliae, qui toti Israeli sterilitatem et siccitatem sua imprecatione induxit III Reg. XVII, 1. Ita Magister Hist. Scholast. Porro Abulensis asserit se nosse viros, super quos in monte Gelboe pluvia ceciderit. Allegorice S. Gregorius, lib. IV Moral. cap. IV: Gelboe, inquit, interpretatur decursus; per Saul autem unctum et mortuum, mors nostri mediatoris exprimitur: non immerito per Gelboe montes superba Judaeorum corda signantur, quae dum in hujus mundi desideriis defluunt, in Christi, id est uncti, se morte miscuerunt. Et quia in eis unctus rex corporaliter moritur, ipsi ab omni gratiae rore siccantur. Porro Pagninus in Nomin. Hebr.: Gelboe, inquit, hebraice idem est quod acervus tumoris, vel, inflationis; ibi enim cadunt et ruunt impii, uti superbus Lucifer e summo coelorum, ideoque in Gelboe caesus est Saul. Mystice S. Bernardus, serm. 54 in Cant., per montes Gelboe, accipit daemones, item tepidos et irreligiosos; hi enim sunt aridi et steriles gratiae et bonorum operum. Audi S. Bernardum: Peccator videbit et irascetur, dentibus suis fremet et tabescet. Quam miser, cum suspicit coelos, in quibus innumeros montes intuetur divina claritate fulgentes, divinis laudibus resultantes, sublimes in gloria, abundantes in gratia! Quam miserior, cum respicit terram, montes nihilominus quamplurimos de populo acquisitionis habentem, fide solidos, spe excelsos, charitate spatiosos, cultos virtutibus, bonorum operum fructibus refertos, de rore coeli, tanquam de saltu sponsi quotidianam capientes benedictionem? Pergit deinde S. Bernardus, idque exaggerat: Cum quanto putamus dolore et rancore aspiciat ille cupidissimus gloriae, istos in circuitu suo tam gloriosos montes, cum se et suos e regione incultos, tenebrosos, bonis omnibus infecundos despiciat, ita ut se sentiat esse opprobrium hominum, et Angelorum qui omnibus exprobrat, secundum illud in Psalmis: Draco iste quem formasti ad illudendum ei! NEQUE SINT AGRI PRIMITIARUM, — id est fructuum, e quibus Deo seligantur et offerantur primitiae. Chaldaeus vertit, challeta (pro quo Interpres Latinus in Bibliis Regiis perperam posuit Halcha) id est placenta vel collyrida quae offerebatur quasi fructuum primitiae. QUASI NON ESSET UNCTUS OLEO, — supple Saul, qui unctus fuerat a Samuele in regem. Aliqui to unctus referunt ad clypeus — unde R. Salomon et Vatablus censent in creatione regis, non solum regem, sed et clypeum ejus, solere ungi oleo, ut ex hac unctione fieret lubricus ad excutiendum tela hostium; sed sic omnium militum clypei debuissent ungi, uti recte id confutans argumentatur Abulensis, qui quoque clypeum regis ungi solitum asserit; sed alia de causa, scilicet ut ejus dignitas aeque ac fortitudo bellandi hac unctione repraesentaretur, q. d. Clypeus Saul olim unctus oleo, jam adeo sanguine hostium perunctus est, ut prior illa Dei unctio in eo non appareat; atque perinde ac si non esset unctus oleo. Favet Isaias, cap. XXI, vers. 5, dicens: Surgite, principes, arripite (Hebraice ungite) clypeos, ut scilicet sint politi, tersi et fulgentes. Unde Chaldaeus vertit, tergite et lucida facite arma. Vide ibi dicta.
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22. A SANGUINE INTERFECTORUM, AB ADIPE FORTIUM, SAGITTA JONATHAE NUNQUAM REDIIT RETRORSUM, — sed penetravit corpora hostium etiam fortissima et pinguissima, eosque sanguine suo cruentavit, transfixit et interemit, q. d. Jonathas et Saul suis sagittis et gladiis multum sanguinis elicuerunt et fuderunt, multosque vulnerarunt et occiderunt. Minus recte ergo nonnulli, to a sanguine interfectorum, ab adipe fortium, referunt nectuntque cum versu praecedenti, quasi haec verba dent causam cur pluvia et ros super montes Gelboe descendere non debeant, scilicet ob effusum sanguinem Saulis, Jonathae et Hebraeorum, qui in eis interfecti sunt. Porro Saul facile erat septuaginta annorum, Jonathas plus quam quadraginta; nam mox frater ejus junior, scilicet Isboseth, Sauli in regno succedens erat quadraginta annorum, ut audiemus cap. II, vers. 10.
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23. IN MORTE QUOQUE NON SUNT DIVISI, — q. d. Saulem et Jonatham sicut sociavit vita, ita et mors. Amici enim gaudent simul vivere, et simul mori, quia anima amantis magis est in amico amato, quam in amante. Sic apud Gallos celebrantur Soldurii, quasi fortissimi milites, qui sibi mutuo fidem jurabant in praelio, ut vel vincerent, vel simul occumberent, teste Caesare, lib. V De Bello Gallico. Symbolice, Ecclesia in officio Ecclesiae haec verba adaptat SS. Apostolis Petro et Paulo, qui eodem die, mense et anno a Nerone martyrio laureati sunt: Gloriosi, inquit, principes terrae, quomodo in vita sua dilexerunt se, sic et in morte non sunt separati. Aquilis velociores, leonibus fortiores. Est hyperbole, q. d. Saul et Jonathas erant velocissimi et fortissimi. Simile epitaphium suo Daphnidi, id est, Julio Caesari viginti tribus vulneribus in curia confosso, vel Quintilio Varo, cum tribus legionibus in Germania caeso, dat Virgilius, Eclogas, ubi inter caetera ita de eo canit: Daphni tuum Poenos etiam ingemuisse leones / Interitum, montesque feri sylvaeque loquuntur. / Daphnis et Armenias curru subjungere tigres / Instituit, etc. Et inferius asserit eum in coelum inter Deos translatum: Candidus insuetum miratur limen Olympi, / Sub pedibusque videt nubes et sidera Daphnis, etc. / Semper honos, nomenque tuum, laudesque manebunt.
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26. AMABILIS SUPER AMOREM MULIERUM. — Amorem accipe vel active, q. d. Quantum mulieres amare solent suos sponsos et filios, tantum ego amavi te, o Jonatha; vel passive, q. d. Quantum mulieres amari solent a sponsis et filiis, tantum et amplius tu mihi eras amabilis in deliciis et dilectus. Ita Theodoretus. Moraliter, vide hic, mirare et imitare, quam David tot injuriarum Saulis fuerit immemor, quamque de ejus, licet sibi inimicissimi, morte non sit gavisus, sed eam tam serio luxerit, et tam eleganti epicedio honestarit, ideoque meruit ei in regnum succedere, ac favorem tribus Juda sibi conciliavit, quae illico eum in regem suum unxit. Quocirca S. Chrysostomus, hom. De Virtute et vitiis, docet invidiam Saulis nocuisse ipsi Sauli, non Davidi; ipsa enim Sauli infamiam et necem, Davidi vero gloriam et regnum peperit: Vulgus, inquit, nescit quanto caeteris miseriores habendi sunt, qui, dum aliis nocere existimant, seipsos gladiis transverberant: quod suprema prorsus amentia est, seipsum percutere, et hoc ipsum nescire; sed cum alium injuria credat afficere, tum vero seipsum omnino jugulare. Id deinde demonstrat exemplo et antithesi Saulis et Davidis: Nonne hic molestia et iniquo daemone angebatur; ille autem vel sole clarior erat in trophaeis; et qua Deum praecipue colebat, ingenti pietate super aethera notus? Nonne hic tabescebat invidia: ille vero, dum facile omnia ferret, omnes sibi charitate vinciebat? Causam subjicit: Quia hic (Saul) milites tremendos armis, ille, scilicet David, vero justitiam innumeris legionibus validiorem, sociam sibi et auxiliarem asciverat. Idem Chrysostomus, tom. II De Saule et Davide: Si mille, inquit, habuissent vitas, an non prompte impendissent pro suo duce, tam ex reverentia quam hosti praestitit, reipsa perspectum habentes, quam benevolum animum gereret erga suos? Caeterum, qui mitis ac mansuetus est in eos a quibus molestia affectus est; multo magis erit erga benevolos eum affectum gesturus. Quae profecto res fuit illi maximum securitatis pignus. Et paulo post: Davidi, inquit, non jam ut homini, sed ut Angelo parebant. Denique S. Ambrosius in Apolog. Davidis, cap. VI: Inimici, inquit, ultus est mortem, flebiliter satis deploravit interitum; et debitum sibi imperium quo solo docuit omnes homines ad non praeripiendum regnum, etiamsi debeatur, sed exspectandum, ut suo tempore deferatur. Utinam hunc virum imitati essent posteri! non tantas bellorum pertulissemus acerbitates.
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SAUL (EBR. ŠĀ'ŪL « OTTENUTO CON LA PREGHIERA »)
… sconfitta (ibid. 28, 8-23). Il giorno dopo Israele fu sgominato dai Filistei ad Aphec sul Gelboe, e con molti altri caddero 3 figli di S. (Gionata, Abinadab, Melchisua); S. si gettò sulla sua lancia (ibid. 29, 1; 31, 1-13). David lo pianse molto (II Sam. 1, 1-27). Un altro figlio di S. Isboseth (v.), sostenuto da Abner, regnerà poi due anni su Israele.
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… Nabuchodonosor, da cui ebbe ordine di uccidere gli indovini incapaci di interpretare il sogno del re, e presso cui introdusse Daniele (Dan. 2, 14-16. 24 sg.); incombenze che nelle corti orientali ritroviamo affidate a tali ufficiali (II Sam. 4, 12; 1, 15).
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GIONATA (EBR. JÖNÄTHÄN, « JAHWEH HA DATO »)
David pianse, in un celebre lamento, « l'arco di G. che giammai indictreggiava », la sua angoscia per il « fratello G. » che gli era « caro tanto », il cui amore gli era « più in pregio che amore di donna » (II Sam. 1, 19-27). G. lasciò, morendo, un figlioletto di 5 anni, Miphiboseth (v.), che David, in memoria dell'amico, farà poi suo perpetuo commensale (II Sam. 9).
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Sui «morti di G.» ebbe luogo la battaglia degli Israeliti contro i Filistei in cui morirono Saul e i suoi tre figli (I Sam. 28, 4); i monti rimasero celebri per la maledizione che David lanciò contro di essi nella sublime elegia sulla morte del re Saul e del suo amico Gionata (II Sam. 1, 21).
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.