Nathan the prophet by a parable induceth Dauid to condemne him self of great sinne, 7. blameth and threatneth him for the same. 13. But vpon his confession denounceth remission of his sinne, with reseruation of temporal punishment, 15. the death of the childe. 24 Bethsabee beareth another sonne, who is called Salomon. 26. The citie of Rabbath is taken, and a rich crowne with other praye.
1And the Lord sent Nathan to David: and when he was come to him, he said to him: There were two men in one city, the one rich, and the other poor.Il Signore adunque mandò Nathan a David: quegli andò, e gli disse: Due uomini erano nella stessa città, uno ricco, e l'altro povero:OVR Lord therfore sent Nathan to Dauid: Who when he was come to him, he sayd vnto him: There were two men in one citie, one riche, and the other poore.Misit ergo Dominus Nathan ad David: qui cum venisset ad eum, dixit ei: Duo viri erant in civitate una, unus dives, et alter pauper. 2The rich man had exceeding many sheep and oxen.Il ricco avea in gran numero pecore e bovi:The rich man had sheepe, and oxen axceding manie.Dives habebat oves et boves plurimos valde. 3But the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up, and which had grown up in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was unto him as a daughter.Il povero poi non avea niente affatto, fuori che una piccola pecorella, che avea comperata e allevata, ed essa era cresciuta in casa sua insieme co' suoi figliuoli, mangiando il pane di lui, e bevendo alla sua coppa, e dormendo nel suo seno: ed ei la teneva in luogo di figliuola.But the poore man had nothing at al, beside one litle ewe, which he had bought and nourished, and which had growen in his house together with his children, eating of his bread, and drinking of his cuppe, and sleping in his bosome: and it was to him as a daughter.Pauper autem nihil habebat omnino, præter ovem unam parvulam quam emerat et nutrierat, et quæ creverat apud eum cum filiis ejus simul, de pane illius comedens, et de calice ejus bibens, et in sinu illius dormiens: eratque illi sicut filia. 4And when a certain stranger was come to the rich man, he spared to take of his own sheep and oxen, to make a feast for that stranger, who was come to him, but took the poor man’s ewe, and dressed it for the man that was come to him.Or essendo arrivato un forestiero a casa del ricco, risparmiando questi le sue pecore, e i suoi bovi per fare un banchetto all'ospite, che era venuto a casa sua, si pigliò la pecora del povero, e ne fece vivande per colui che era venuto a casa sua.And when a certayne stranger was come to the riche man, he sparing to take of his owne sheepe and oxen, to make a feast for that stranger, which was come to him, tooke the poore mans ewe, and made meates therof for the man that was come to him.Cum autem peregrinus quidam venisset ad divitem, parcens ille sumere de ovibus et de bobus suis, ut exhiberet convivium peregrino illi qui venerat ad se, tulit ovem viri pauperis, et præparavit cibos homini qui venerat ad se.
5And David’s anger being exceedingly kindled against that man, he said to Nathan: As the Lord liveth, the man that hath done this is a child of death.Sdegnato altamente David contro un tal uomo, disse a Nathan: Viva il Signore: colui che ha fatto questo, è reo di morte.And Dauid being excedingly wrath with indignation against that man, sayd to Nathan: Our Lord liueth, the man that hath done this is the childe of death.Iratus autem indignatione David adversus hominem illum nimis, dixit ad Nathan: Vivit Dominus, quoniam filius mortis est vir qui fecit hoc. 6He shall restore the ewe fourfold, because he did this thing, and had no pity.Pagherà quattro volte il valor della pecora per aver fatto tal cosa, e non aver avuta pietà.He shal render the ewe fourefold, because he hath done this thing, and hath not spared.Ovem reddet in quadruplum, eo quod fecerit verbum istud, et non pepercerit. 7And Nathan said to David: Thou art the man. Thus saith the Lord the God of Israel: I anointed thee king over Israel, and I delivered thee from the hand of Saul,Ma Nathan disse a David: Tu se' quell'uomo: Ecco quello che dice il Signore re Dio d'Israele: Io ti unsi re d'Israele, e io ti salvai dalle mani di Saul.And Nathan sayd to Dauid: Thou art that man. Thus sayth our Lord the God of Isaael: I annointed thee to be king ouer Israel, and I deliuered thee from the hand of Saul,Dixit autem Nathan ad David: Tu es ille vir. Hæc dicit Dominus Deus Israël: Ego unxi te in regem super Israël, et ego erui te de manu Saul, 8And gave thee thy master’s house and thy master’s wives into thy bosom, and gave thee the house of Israel and Juda: and if these things be little, I shall add far greater things unto thee.E ti feci padrone della casa del tuo Signore, e della casa d'Israele, e di Giuda: e se questo è poco, io ti aggiungerò cose molte maggiori.and gaue thee the house of thy lord, and the wiues of thy lord in thy bosome, and haue geuen thee the house of Isrtel and Iuda: and if these thinges be litle, I wil adde farre greater thinges vnto thee.et dedi tibi domum domini tui, et uxores domini tui in sinu tuo, dedique tibi domum Israël et Juda: et si parva sunt ista, adjiciam tibi multo majora. 9Why therefore hast thou despised the word of the Lord, to do evil in my sight? Thou hast killed Urias the Hethite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.Per qual motivo adunque hai tu disprezzata la parola del Signore, facendo il male nel mio cospetto? tu hai ucciso di spada Uria di Heth, e hai presa per tua moglie la moglie di lui, e lui hai ucciso colla spada dei figliuoli di Ammon.Why therefore hast thou contemned the word of the lord, that thou wouldest doe euil in my sight? Vrias the Hetheite thou hast smitten with the sword, & his wife thou hast taken to thy wife, and hast slayne him with the sword of the children of Ammon.Quare ergo contempsisti verbum Domini, ut faceres malum in conspectu meo ? Uriam Hethæum percussisti gladio, et uxorem illius accepisti in uxorem tibi, et interfecisti eum gladio filiorum Ammon.
10Therefore the sword shall never depart from thy house, because thou hast despised me, and hast taken the wife of Urias the Hethite to be thy wife.Per la qual cosa la spada penderà sempre sulla tua casa perchè tu mi hai disprezzato, e hai presa la moglie di Uria di Heth per farla tua moglie.For which thing the sword shal not depart from thy house for euer, because thou hast despised me, and hast taken the wife of Vrias the Hetheite, to be thy wife.Quam ob rem non recedet gladius de domo tua usque in sempiternum, eo quod despexeris me, et tuleris uxorem Uriæ Hethæi ut esset uxor tua. 11Thus saith the Lord: Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.Quindi tali cose dice il Signore: Ecco che io farò nascere le tue sciagure dalla tua stessa casa, e sotto gli occhi tuoi prenderò le tue mogli, e darolle ad un altro, il qual dormirà colle stesse tue mogli in faccia a questo sole:Therfore thus sayth our Lord: Behold, I wil rayse vpon thee euil out of thine owne house, and wil take thy wiues before thine eies, and geue them to thy neighbour, and he shal slepe with thy wiues in the sight of this Sunne.Itaque hæc dicit Dominus: Ecce ego suscitabo super te malum de domo tua, et tollam uxores tuas in oculis tuis, et dabo proximo tuo: et dormiet cum uxoribus tuis in oculis solis hujus. 12For thou didst it secretly: but I will do this thing in the sight of all Israel, and in the sight of the sun.Perocché tu hai fatto in segreto, e io farò queste cose a vista di tutto Israele, e a vista di questo sole.For thou hast done it secretly: but I wil doe this word in the sight of al Israel, and in the sight of the Sunne.Tu enim fecisti abscondite: ego autem faciam verbum istud in conspectu omnis Israël, et in conspectu solis. 13And David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die.E David disse a Nathan: Ho peccato contro il Signore. E Nathan disse a David: Il Signore ancora ha tolto il tuo peccato: tu non morrai.And Dauid sayd to Nathan: I haue sinned to our Lord. And Nathan sayd to Dauid: Our Lord also hath taken away thy sinne: thou shalt not die.Et dixit David ad Nathan: Peccavi Domino. Dixitque Nathan ad David: Dominus quoque transtulit peccatum tuum: non morieris. 14Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.Ma perchè tu hai fatto che i nemici del Signore bestemmiassero per tal causa, il figliuolo che ti è nato, certamente morrà.Neuertheles, because thou hast made the enemies of our Lord to blaspheme, for this thing, the sonne that is borne to thee, dying shal dye.Verumtamen quoniam blasphemare fecisti inimicos Domini, propter verbum hoc, filius qui natus est tibi, morte morietur.
15And Nathan returned to his house. The Lord also struck the child which the wife of Urias had borne to David, and his life was despaired of.E Nathan se ne tornò a casa sua. E il Signore percosse il bambino partorito a David dalla moglie di Uria, e non vi restò speranza.And Nathan returned into his house. Our Lord also stroke the child, which the wife of Vrias had borne to Dauid, and he was past hope.Et reversus est Nathan in domum suam. Percussit quoque Dominus parvulum quem pepererat uxor Uriæ David, et desperatus est. 16And David besought the Lord for the child: and David kept a fast, and going in by himself lay upon the ground.E David fece orazione al Signore pel bambino, e digiunò rigorosamente, e stava segregato, giacendo sopra la terra.And Dauid besought our Lord for the child: and Dauid fasted a fast, and going in aside, lay vpon the ground.Deprecatusque est David Dominum pro parvulo: et jejunavit David jejunio, et ingressus seorsum, jacuit super terram. 17And the ancients of his house came, to make him rise from the ground: but he would not, neither did he eat meat with them.Ma andarono a lui i più vecchi domestici per astringerlo a levarsi da terra: ma nol volle fare, e non prese cibo con essi.And the ancientes of his house came, being earnest with him, that he would rise from the ground: who would not, neither did he eate meate with them.Venerunt autem seniores domus ejus, cogentes eum ut surgeret de terra: qui noluit, nec comedit cum eis cibum. 18And it came to pass on the seventh day that the child died: and the servants of David feared to tell him, that the child was dead. For they said: Behold when the child was yet alive, we spoke to him, and he would not hearken to our voice: how much more will he afflict himself if we tell him that the child is dead?Or venne che al settimo giorno il bambino si morì: e i servi di David non ardivano di dargli la nuova della morte del bambino: perocché dicevano: Quando il bambino era tuttora in vita, noi gli parlavamo, ed egli non ascoltava le nostre parole: quanto più si affliggerà ove noi gli diciamo: Il bambino è morto?And it chanced the seuenth day that the infant died: and the seruantes of Dauid feared to tel him, that the child was dead. For they sayd: Behold when the child yet liued, we spake to him, and he heard not our voice: how much more if we shal say: The child is dead, wil he afflict him self?Accidit autem die septima ut moreretur infans: timueruntque servi David nuntiare ei quod mortuus esset parvulus: dixerunt enim: Ecce cum parvulus adhuc viveret, loquebamur ad eum, et non audiebat vocem nostram: quanto magis si dixerimus: Mortuus est puer, se affliget ?
19But when David saw his servants whispering, he understood that the child was dead: and he said to his servants: Is the child dead? They answered him He is dead.Ma veggendo David, come i suoi servi cicalavano sotto voce: comprese, che il bambino era morto; e disse a' suoi servi: È egli forse morto il bambino? Risposero: È morto.When Dauid therfore sawe his seruantes muttering, he vnderstood that the infant was dead: and he sayd to his seruantes: Is the child dead? Who answered him: He is dead.Cum ergo David vidisset servos suos mussitantes, intellexit quod mortuus esset infantulus: dixitque ad servos suos: Num mortuus est puer ? Qui responderunt ei: Mortuus est. 20Then David arose from the ground, and washed and anointed himself: and when he had changed his apparel, he went into the house of the Lord: and worshipped, and then he came into his own house, and he called for bread, and ate.Allora David si alzò da terra e si lavò, e si unse: e cangiate le vesti entrò nella casa del Signore, e lo adorò, e tornato a sua casa chiese, che gli portasser da mangiare e mangiò.Dauid therfore rose from the ground; and was washed and annoynted: and when he had changed his garment, he entered into the house of our Lord: and adored, and came into his owne house, and he called for bread, and he did eate.Surrexit ergo David de terra, et lotus unctusque est: cumque mutasset vestem, ingressus est domum Domini: et adoravit, et venit in domum suam, petivitque ut ponerent ei panem, et comedit. 21And his servants said to him: What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive, but when the child was dead, thou didst rise up, and eat bread.E i suoi servi gli dissero: Che vuol dir questo? quando il bambino era ancor vivo, tu hai digiunato, e pianto: morto che è stato, ti sei alzato, e hai mangiato.And his seruantes sayd vnto him: What thing is this, that thou hast done? for the infant, when he yet liued, thou didst fast and weepe: but the child being dead, thou didst rise vp, and hast eaten bread.Dixerunt autem ei servi sui: Quis est sermo quem fecisti ? propter infantem, cum adhuc viveret, jejunasti et flebas: mortuo autem puero, surrexisti, et comedisti panem. 22And he said: While the child was yet alive, I fasted and wept for him: for I said: Who knoweth whether the Lord may not give him to me, and the child may live?Ed egli disse: Ho digiunato, e ho pianto a causa del bambino, mentr'ei vivea tuttora, perchè io diceva: Chi sa, che forse il Signore non me lo renda, e resti in vita il figliuolo?Who sayd: For the infant, whiles he yet liued, I fasted and wept: for I sayd: Who knoweth if perhaps our Lord wil geue him to me, and the infant may liue?Qui ait: Propter infantem, dum adhuc viveret, jejunavi et flevi: dicebam enim: Quis scit si forte donet eum mihi Dominus, et vivat infans ?
23But now that he is dead, why should I fast? Shall I be able to bring him back any more? I shall go to him rather: but he shall not return to me.Ma ora ch'egli è morto, perchè ho io da digiunare? Potrò io ancor ritornarlo alla vita? piuttosto andrò io a trovarlo: ma egli non tornerà a me.But now because he is dead, why do I fast? Shal I be able to cal him againe any more? I shal go to him rather: but he shal not returne to me.Nunc autem quia mortuus est, quare jejunem ? numquid potero revocare eum amplius ? ego vadam magis ad eum: ille vero non revertetur ad me. 24And David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him.E David racconsolò Bethsabea sua moglie, e andò a dormir con essa: ed ella ebbe un figliuolo, e gli diede il nome di Salomone, e il Signore lo amò.And Dauid comforted Bethsabee his wife, and going in vnto her, slept with her: Who bare a sonne, and he called his name Salomon, and our Lord loued him.Et consolatus est David Bethsabee uxorem suam, ingressusque ad eam dormivit cum ea: quæ genuit filium, et vocavit nomen ejus Salomon: et Dominus dilexit eum. 25And he sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord loved him.E mandò il profeta Nathan, e gli fece porre il nome di Amabile al Signore, perchè il Signore lo amava.And he sent by the hand of Nathan the prophete, and called his name, Amiable to our Lord, because our Lord loued loued him.Misitque in manu Nathan prophetæ, et vocavit nomen ejus, Amabilis Domino, eo quod diligeret eum Dominus. 26And Joab fought against Rabbath of the children of Ammon, and laid close siege to the royal city.Frattanto Gioab assediava Rabbath degli Ammoniti, e stava per espugnare quella città reale.Ioab therfore fought against Rabbath of the children of Ammon, and wonne the kinges citie.Igitur pugnabat Joab contra Rabbath filiorum Ammon, et expugnabat urbem regiam. 27And Joab sent messengers to David, saying: I have fought against Rabbath, and the city of waters is about to be taken.E spedì Gioab de' messi a David per dirgli: Io ho fatto l'assedio della città di Rabbath, e sta per esser presa la città delle acque.And Ioab sent messengers to Dauid, saying: I haue fought against Rabbath, and the Citie of waters is to be taken.Misitque Joab nuntios ad David, dicens: Dimicavi adversum Rabbath, et capienda est Urbs aquarum. 28Now therefore gather thou the rest of the people together, and besiege the city and take it: lest when the city shall be wasted by me, the victory be ascribed to my name.Tu adunque raduna adesso il rimanente del popolo, e dà l'assalto alla città, e fattene padrone affinchè essendo soggiogata da me non si ascriva a me la vittoria.Now therfore gather the rest of the people, and besiege the citie, & take it: lest when the citie shal be wasted of me, the victorie be ascribed to my name.Nunc igitur congrega reliquam partem populi, et obside civitatem, et cape eam: ne cum a me vastata fuerit urbs, nomini meo ascribatur victoria.
29Then David gathered all the people together, and went out against Rabbath: and after fighting, he took it.Davidde pertanto adunò tutto il popolo, e si mosse verso Rabbath, e assalitala, la prese.Dauid therfore gathered al the people, and went forth against Rabbath: and when he had fought, he tooke it.Congregavit itaque David omnem populum, et profectus est adversum Rabbath: cumque dimicasset, cepit eam. 30And he took the crown of their king from his head, the weight of which was a talent of gold, set with most precious stones, and it was put upon David’s head, and the spoils of the city which were very great he carried away.E tolse dalla testa del loro re il diadema, che pesava un talento d'oro, e conteneva gemme di grandissimo pregio, il quale fu posto sulla testa di David. E riportò ancora grandissima preda della città:And he tooke the crowne of their king from his head, in weight a talent of gold, hauing most pretious stones, and it was put vpon Dauids head. Yea & the praye of the citie he caryed away exceding much:Et tulit diadema regis eorum de capite ejus, pondo auri talentum, habens gemmas pretiosissimas: et impositum est super caput David. Sed et prædam civitatis asportavit multam valde: 31And bringing forth the people thereof he sawed them, and drove over them chariots armed with iron: and divided them with knives, and made them pass through brickkilns: so did he to all the cities of the children of Ammon: and David returned, with all the army to Jerusalem.E condottine via gli abitanti li fece segare, e fece passar sopra di loro dei carri con ruote di ferro; e li fece sbranare con coltelli, e gettare in fornaci da mattoni: così egli fece a tutte le città degli Ammoniti. E se ne tornò David con tutto l'esercito a Gerusalemme.bringing forth also the people therof sawed them, and drewe round about ouer them chariotes shod with yron: and he diuided them with kniues, and drew them through in forme of brikes: so did he to al the cities of the children of Ammon: and Dauid returned, and al the armie into Ierusalem.populum quoque ejus adducens serravit, et circumegit super eos ferrata carpenta: divisitque cultris, et traduxit in typo laterum: sic fecit universis civitatibus filiorum Ammon. Et reversus est David et omnis exercitus in Jerusalem.
12:1
Year of the World 2970, Year before Christ 1034.
Calmet
Unto him, after the birth of the child. A whole year had nearly elapsed, and David continued blind and impenitent. The spirit of prophecy had left him; and, though he was clear-sighted, and equitable enough to punish the faults of others, he could not discern his own picture, till Nathan had removed the veil. The prophet acted with the utmost prudence, and did not condemn the king till he had pronounced sentence on himself. It is commonly supposed that the interview was private. St. Chrysostom believes that the chief lords of the court were present; which would enhance the discretion of Nathan, as well as David's humility. (Calmet)
12:3
Haydock
Daughter. All these expressions tended to shew the affection of the owner for this pet lamb. (Haydock)
Bochart
In Arabia, one of the finest is commonly fed in the house along with the children. (Bochart, Anim. T. 1:B. 2:46.)
Calmet
It is not necessary that every word of this parable should have been verified in Bethsabee. (Calmet)
Menochius
Many things are usually added for ornament. (Menochius)
12:4
Calmet
To him. This wanton cruelty caused David to pronounce him deserving of death; as simple theft was punished with only a four-fold restitution, Exodus 22:1. Judges sometimes diminish, and at other times increase, the severity of the law, according to the dispositions of the offenders, which lawgivers could not exactly foresee. (Calmet)
12:6
Haydock
Fold. Septuagint, "seven-fold," which Grabe corrects by the Hebrew. (Haydock)
Menochius
David lost four of his sons; the first born of Bethsabee, Amnon, Absalon, and Adonias: and saw his daughter Thamar, (Calmet) and his ten inferior wives, dishonoured, in punishment of his crime. (Menochius)
12:7
The man, against whom thou hast pronounced sentence, and who has treated thy neighbour with still less pity. (Haydock) -----Mutato nomine de te Fabula narratur.--
Horace
(Horace)
12:8
Wives. We know of none that David married. But, as king, he enjoyed alone that privilege. (Grotius) (Chap. 3:7., and 16:21.)
Calmet
Unto thee. Hebrew, "I would have given thee such and such." (Calmet)
Haydock
Septuagint, "I will moreover give thee like unto these;" a continuation of prosperity. (Haydock)
Salien
This singular love, which God was still disposed to manifest unto David, touched his heart with peculiar force. (Salien)
12:10
Haydock
House. What a dismal scene opens itself to our view during the remaining part of David's reign! (Haydock)
Calmet
Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, etc., and many of David's family and descendants came to an untimely end, ver. 6. (Calmet)
12:11
Challoner
I will raise, etc. All these evils, inasmuch as they were punishments, came upon Daivd by a just judgment of God, for his sin; and therefore God says, I will raise, etc. But inasmuch as they were sins, on the part of Absalom and his associates, God was not the author of them, but only permitted them. (Challoner)
Calmet
God permitted the wicked prince to succeed for some time, that he might punish David. (Calmet)
Menochius
Neighbour, most dearly beloved. To be treated ill by such a one, is doubly severe, Psalm 54:15. (Menochius)
12:12
Haydock
Sun, publicly, 2 Kings 16:22. How abominable soever this conduct of an unnatural son must have been to God, he says, I will do this; because, when he might have prevented it by a more powerful grace, or by the death of the delinquent, he suffered him to carry his infernal project into execution. (Haydock)
12:13
St. Augustine
Sinned. His confession was sincere, and very different from that of Saul, 1 Kings 15:24. "The expression was the same; but God saw the difference of the heart." (St. Augustine, contra Faust. 22:27.)
Calmet
Sin. He has remitted the fault and the eternal punishment, and he has greatly diminished the temporal chastisement, and will not inflict instant death, as he seemed to have threatened, ver. 10. (Calmet)
St. Ambrose
"The speedy remission shewed the greatness of the king's repentance." (St. Ambrose, Apol. 2.)
12:14
Occasion. Literally, "made" almost, in the same sense, as God threatened to do, what was effected by Absalom, ver. 12. David did not co-operate with the malice of infidels; but he was responsible for it: in as much as he had committed an unlawful action, which gave them occasion to blaspheme God, as if he had not been able to foresee this scandalous transaction. Thus God and religion are often vilified, on account of the misconduct of those who have the happiness to be well informed, but do not live up to their profession: but this mode of argumentation is very fallacious and uncandid. It ought, however, to be a caution to the servants of the true God, never to do any thing which may have such fatal consequences; and alienate the minds of weak men from the truth.
Haydock
Die. Thus infidels would see, that God did not suffer David to pass quite unpunished. (Haydock)
12:15
Of. Hebrew, "it was sick" (Calmet) of a fever.
12:16
Salien
A fast, (jejunavit jejunio) denotes, with more than ordinary rigour. (Salien)
Haydock
By himself. Hebrew, "he went in, and lay all night upon the ground." (Haydock)
12:18
Calmet
Day. After his birth, when he had received circumcision; (Salien) or on the 7th day since the commencement of his malady. (Calmet; Menochius)
12:23
Menochius
To me. No instance of any one being raised from the dead had yet occurred; though David did not disbelieve its possibility. (Menochius)
12:24
Year of the World 2971, Year before Christ 1033.
Wife. She had partaken in his affliction and repentance. The Jews say that David told her the divine oracle, which is mentioned [in] 3 Kings 1:13, 17., that her next son should succeed to the throne. Salien (the year of the world 3000) supposes that he was conceived in May, two months after the death of Bethsabee's first-born, and came into the world about the time of the Passover.
Menochius
Solomon, "the pacific." See 1 Paralipomenon 22:9. (Menochius)
12:25
Challoner
Amiable to the Lord. Or beloved of the Lord. In Hebrew, Yedideya. (Challoner)
Haydock
Loved him, is not expressed in Hebrew, "because of the Lord." (Haydock)
Menochius
Theodotion, "in the word, or agreeably to, the order of the Lord." Solomon never went by the name which God here gives him, (Calmet) except in this place. (Menochius)
Calmet
It shews the gratuitous predilection which God had for him; but affords no proof of his predestination to glory, of which there is too much reason to doubt. (Calmet)
12:27
The city of waters. Rabbath, the royal city of the Ammonites, was called the city of waters, from being encompassed with waters. (Challoner) See 2 Kings 5:8.
Calmet
The Hebrew in the preceding verse seems to insinuate, (Haydock) that "he had taken the royal city." But he was only on the point of doing it, or had, perhaps, made himself master of some part of it. Here the Hebrew, "I have taken," may be explained in the same sense, unless the city of waters were the lower part of Rabbath, lying on the Jaboc. Junius translates, "He cut off the waters, which entered the city;" and Josephus favours this explanation. It seems the siege lasted about two years. (Calmet)
Polybius v
Antiochus took this city, by depriving the inhabitants of water. (Polybius v.)
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Take it. The higher, and more impregnable part; which honour Joab reserved for David.
12:30
Haydock
King. Hebrew, Malcam, "their king." Moloc, "king," or the chief idol of the Ammonites. It was forbidden to use the ornaments of the idols on Chanaan, but not of other nations. This crown might be worth a talent, on account of the gold and precious stones; (1 Paralipomenon 20:2.; Sanchez; Bochart,) or it might weigh so much as almost 87 pounds, (Calmet) or above 113 pounds English. (Haydock)
Calmet
Such immence crowns were sometimes suspended for ornament, over the throne; as Benjamin of Tudela says was done by the emperor Commenes. Pliny describes one of nine pounds; and Athenaeus (V. 8,) another of 80 cubits, or 40 yards (Haydock) in circumference. (Calmet)
Calmet
The idol, or the king of Ammon, (Menochius) might have one of the like nature, suspended. The Rabbins say David caused it to hand in the air by means of a load-stone; as if it would attract gold! (Calmet)
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Haydock
Sawed. Hebrew, "he put them under saws, and under rollers of iron, and under knives," etc. (Haydock)
Menochius
The Jews say that Isaias was killed by being sawed asunder; to which punishment St. Paul alludes, Hebrews 11:37. (Menochius)
Muis
Brick-kilns, or furnaces, Psalm 20:10. (Muis)
Calmet
Daniel and his companions were thrown into the fiery furnace, Daniel 3:6, 11., and Esther 13:7. (Calmet)
Tirinus
Some condemn David of excessive cruelty on this occasion. (Tirinus; Sanctius)
Calmet
But the Scripture represents his conduct as irreproachable, except in the affair of Urias; (3 Kings 15:5,) and at this distance of time, we know not the motives which might have actuated him to treat his enemy with such severity. The Ammonites had probably exercised similar cruelties on his subjects. See 1 Kings 11:2., and Amos 1:13. (Calmet)
Menochius
They had shamefully violated the law of nations, and had stirred up various kings against David. (Menochius)
Haydock
Salien blames Joab for what may seem too cruel. But, though he was barbarous and vindictive, we need not condemn him on this occasion, no more than his master; as we are not to judge of former times by our own manners. (Haydock)
Calmet
War was then carried on with great cruelty. (Calmet)
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I will raise, etc.... All these evils, inasmuch as they were punishments, came upon David by a just judgment of God, for his sin, and therefore God says, I will raise, etc.; but inasmuch as they were sins, on the part of Absalom and his associates, God was not the author of them, but only permitted them.
12:25
Amiable to the Lord.... Or, beloved of the Lord. In Hebrew, Jedidiah.
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12:10
Now & then some of thy seede shal be violently slaine: so were slaine three of his owne sonnes, Ammon, chap. 13. Absalom chap. 18. Adonias, 3. Reg. 2. six sonnes of Iosaphat, and al Iorams sonnes saue one, • paralip. 21. also Ochozias. Amasias, Iosias. 2. Par. 24 25. 35. and the sonnes of Sedechias, himselfe hauing his eyes put out and so brought into Babylon. 4. Reg. 25.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.27.1
… And David’s anger was greatly kindled against the man; and he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die ( filius mortis est ): and he shall restore the lamb fourfold, because he hath done this thing, and because he had no pity for the poor man. And Nathan said unto him, Thou art the man who hast done this.”
Tertulliano † 220 d.C. On Modesty 21
… So, too, had the prophets (of old) granted to the repentant the pardon of murder, and therewith of adultery, inasmuch as they gave, at the same time, manifest proofs of severity .
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.21
… And David’s anger being kindled against the man, he commanded that he should be put to death, and the lamb restored fourfold to the poor man; thus unwittingly condemning the sin he had wittingly committed.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… But when he adds, “for sin, to condemn sin in the flesh,” he expresses the expiation of sins. Consequently Matthew traces the succession downwards from David through Solomon, in connection with whose mother it was that he sinned; while Luke carries the gene alogy upwards to the same David through Nathan,
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 1.31
… but the other, as representing the expiation of sins, not His own, of course, but our sins, enumerates them in an ascending order. Again, St. Matthew descends through Solomon, by whose mother David sinned; St. Luke ascends through Nathan another son of the same David, through whom he was purged from his sin.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.2
… but in the book of Kings it is more fully read. Both Scriptures are canonical, to both without any doubt by Christians credit must be given. The sin was committed, and was written down. Moreover her husband in war he caused to be killed: and after this deed there was sent to him Nathan the prophet;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.8
… 3 ). I have not put behind my back what I have done, I look not at others, forgetful of myself, I pretend not to pull out a straw from my brother’s eye, when there is a beam in my eye; my sin is before me, not behind me. For it was behind me when to me was sent the Prophet, and set before me the parable of the poor man’s sheep.
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papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.2
… For hence it was that Nathan the prophet, having come to take the king to task, asked his judgment as if concerning the cause of a poor man against a rich one (
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sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 41.25
25. And what was His expostulation by Nathan the prophet to King David himself, that pious and gentle man? I, He said, chose thee the youngest of thy brethren, I filled thee with the spirit of meekness, I anointed thee king by the hand of Samuel,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 72
… Hear at least God upbraiding him with this especially. “Did not I anoint thee for a king, and delivered thee from the hand of Saul, and give thee all that pertained to thy master, and all the house of Israel and Judah, and if it had been little for thee, I would have added thus and thus; and wherefore hast thou done that which was evil in my sight?”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.8
… There is indeed no one who so lives as not to some extent to fail in duty. He, then, desires the truth to be loved more fully than himself, who wishes to be spared by no one against the truth. For hence Peter willingly accepted Paul’s rebuke ( Galat. ii. 11 ); hence David humbly listened to the reproof of his subject (
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… For all shall not be punished alike; but they who, even after His benefits, have continued evil, shall suffer a greater punishment, while they who after poverty [have done this] not so. And that this is true, hear what He says to David, “Did I not give thee all thy master’s goods?” (
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.15
… For, “How good is the God of Israel to the upright of heart!” Moreover, brethren, listen. Sometimes God in this world chastiseth for his sin him that He pardoneth in the world to come. For even to David himself, to whom it had been already said by the Prophet, “Thy sin is put away,” there happened certain things which God had threatened for that very sin.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
… but if thou forget them now, thou wilt then be reminded of them even against thy will, when they are brought out publicly before the whole world, displayed before all, both friends and enemies, and Angels. For surely He did not say to David only, “What thou didst secretly, I will make manifest to” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.32
… as we read in the Book of Kings, "For thou didst it secretly; but I will do this thing before all Israel, and before the sun."
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Tertulliano † 220 d.C. The Five Books Against Marcion 2.17
… that mercy, too, which conceded to the devotion of the people the son of Saul when about to die, and gave free forgiveness to David on his confessing his sins against the house of Uriah;
Tertulliano † 220 d.C. The Five Books Against Marcion 4.10
… I see how the Ninevites obtained forgiveness of their sins from the Creator —not to say from Christ, even then, because from the beginning He acted in the Father’s name. I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, “The Lord hath cancelled thy sin, and thou shalt not die;”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.11
… How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.11
… He was not puffed up by the array of soldiers standing round: for he had seen in thought the angel-host of the Lord, and he trembled as seeing Him who is invisible ; and to the messenger, or rather by him in answer to God who sent him, he said, I have sinned against the Lord
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.7
… To him it was told how the rich man who had many flocks seized and killed the poor man’s one lamb, because of the arrival of his guest, and recognizing that he himself was being condemned in the tale, for that he himself had done it, he said: “I have sinned against the Lord.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
The whole repentance of a sinner is exhibited to us in the fifty-first psalm written by David after he had gone in unto Bathsheba the wife of Uriah the Hittite, and when, to the rebuke of the prophet Nathan he had replied, “I have sinned.” Immediately that he confessed his fault he was comforted by the words: “the Lord also hath put away thy sin.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… David, when his son was in danger after his adultery, made confession in ashes and with fasting. He tells us that he ate ashes like bread, and mingled his drink with weeping. And that his knees became weak through fasting. Yet he had certainly heard from Nathan the words,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.11
… But because great were the sins of the Ninevites, they said, “Who knoweth?” This uncertainty had God disclosed to His servant David. For when he had said, before the Prophet standing and convicting him, “I have sinned:” straightway he heard from the Prophet, that is, from the Spirit of God which was in the Prophet, “Thy sin is put away from thee.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.15
… For, “How good is the God of Israel to the upright of heart!” Moreover, brethren, listen. Sometimes God in this world chastiseth for his sin him that He pardoneth in the world to come. For even to David himself, to whom it had been already said by the Prophet, “Thy sin is put away,”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.11
For if we recall that thief who was by reason of a single confession admitted into paradise, we shall feel that he did not acquire such bliss by the merits of his life, but obtained it by the gift of a merciful God. Or if we bear in mind those two grievous and heinous sins of King David, blotted out by one word of penitence,
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.13
… “I have sinned against the Lord,” and not rather the mercy of God which removed those two grievous sins of his, so that it was vouchsafed to him to hear from the prophet Nathan: “The Lord also hath put away thine iniquity: thou shalt not die.”
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Tertulliano † 220 d.C. On Idolatry 14
… If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or by contumely, or any other matter of worthy complaint, in which “the Name” is deservedly impugned, so that the Lord, too, be deservedly angry. Else, if of all blasphemy it has been said, “By your means My Name is blasphemed,”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.54
… On all sides he sought for aid in his distress, he summoned the best physicians, he betook himself to intercessions with the greatest fervour, and flung himself upon the ground. Affliction humbles even emperors, and no wonder, for the like sufferings of David in the case of his child are recorded for us.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
… “The God of Abraham, the God of Isaac, and the God of Jacob”? A wretched thing is slavery, but Joseph was not wretched; nay, clearly he was blessed, when he whilst in slavery checked the lusts of his mistress. What shall I say of holy David who bewailed the death of three sons,
san Girolamo † 420 d.C. The Letters of St. Jerome 77.4
… If holy David, meekest of men, committed the double sin of murder and adultery, he atoned for it by a fast of seven days. He lay upon the earth, he rolled in the ashes, he forgot his royal power, he sought for light in the darkness.
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san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 4
… 10 .) He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil. David also sinned. (
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sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.25
… “I,” said he, “shall go to him, but he shall not return to me.”
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sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.21
… For prior to this, in the case of another son who had been guilty of no crime, though he was dreadfully afflicted for him while he was sick, yet he comforted himself after his death.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 20
… and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 8
… So do thou likewise: as that just man did, so do thou also; the same words say thou, when thy child is dead, “I shall go to him, but he will not come to me.” (
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 8
… the same words say thou, when thy child is dead, “I shall go to him, but he will not come to me.” ( 2 Sam. xii. 23 .) This is true wisdom, this is affection. However much thou mayst love thy child, thou wilt not love so much as he did then. For even though his child were born of adultery, yet that blessed man’s love of the mother was at its height,
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1. MISIT ERGO DOMINUS NATHAN AD DAVID. Vide quam caecus per peccatum evaserit David. Nam per novem menses quibus Bethsabee ex eo conceptum foetum utero gestavit et peperit, quasi Dei et sui oblitus, non cogitavit quanta scelera adulterii et homicidii commisisset, sed securus voluptatibus cum Bethsabee indulgebat. Idcirco Deus ejus miserens misit ad eum Nathan, qui scelerum gravitatem ei ostenderet.
Parabola Divitis et Pauperis DUO VIRI ERANT IN CIVITATE. Nathan sapienter non aperte, sed per ambages orditur correptionem, ut regis animum amoribus sopitum et superbum a somno peccatorum excitet. Festivam ergo ei proponit parabolam, per quam gratiose ei sceleris sui enormitatem ostendit, ne, si clare idipsum faceret, rex excandesceret, et correptionem sperneret. Porro hic est sensus: "Duo viri," sunt David et Urias; ille dives, hic pauper; David multas habebat oves, id est, uxores; Urias unicam, scilicet Bethsabee: hanc ei ademit David per adulterium. Ita Abulensis.
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5. FILIUS MORTIS EST VIR QUI HOC FECIT, q. d. Reus est mortis. Vox enim "filius," Hebraeis cum jungitur genitivo poenae vel praemii, idem est quod reus, vel dignus. 6. OVEM REDDET IN QUADRUPLUM. Haec enim restitutio furi ovis indicitur, Exodi XXII, 1.
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8. ET DEDI TIBI DOMUM DOMINI TUI, ET UXORES DOMINI TUI IN SINU TUO. Pro uxores Hebraice est nascim, quod non tantum uxores, sed et feminas quaslibet significat. Feminae autem, id est filiae Saulis fuere Merob et Michol quas Deus Davidi dedit uxores. Hic non tam significatur actus, quam jus et potestas: quod scilicet David succedens Sauli in regno, habuerit jus in ancillas et uxores Saulis. Ita Lyranus, Abulensis et alii.
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10. QUAMOBREM NON RECEDET GLADIUS DE DOMO TUA USQUE IN SEMPITERNUM, non absolute, sed respective, scilicet respectu domus Davidis et Israelis, q. d. Quamdiu durabit tua regia stirps, faciam ut gladius semper incumbat tibi, domuique tuae. Tu gladio Ammonitarum Uriam occidisti, idcirco in poenam non unus, sed multi e filiis et posteris tuis gladio occidentur. Ita factum: nam ex filiis Davidis occisi quatuor, scilicet hic parvulus, Amnon, Absalom, et Adonias. Ita Abulensis, Salianus et alii.
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11. ECCE EGO SUSCITABO SUPER TE MALUM DE DOMO TUA, ut scilicet Absalom filius tuus persequatur te. Nam, ut ait S. Chrysostomus in Psalm. L: "Unde est fons peccati, illinc est plaga supplicii." 12. EGO AUTEM FACIAM, etc., IN CONSPECTU SOLIS. Absalom enim publice in solario coram toto Israel violavit uxores patris sui, cap. XVI, 22; nimirum sic congrua talione solarium supplicii correspondit solario adulterii. Ergo adulterio nullum est operimentum, sed Deus illud in lucem educit et propalat.
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13. ET DIXIT DAVID AD NATHAN: PECCAVI DOMINO. Hoc verbum, "peccavi," breve est; sed ex intimo cordis sinu profectum, ac profundo humilitatis, compunctionis, poenitentiae, religionis et charitatis sensu refertum, uti liquet ex Psalm. L, quem tum dictavit. Primo, S. Ambrosius, Apolog. 1 David. cap. II: "Ille, inquit, rex tantus et potens, ne exiguo quidem momento manere penes se delicti passus est conscientiam: sed praematura confessione, atque immenso dolore reddidit peccatum suum Domino. Peccavit David, quod solent reges: sed poenitentiam gessit, flevit, ingemuit, quod non solent reges. Confessus est culpam, obsecravit indulgentiam, humi stratus deploravit aerumnam, jejunavit, oravit, confessionis suae testimonium in perpetua saecula vulgato dolore transmisit. Quod erubescunt facere privati, rex non erubuit confiteri." S. Augustinus: "Audi, inquit, Davidem clamantem, et simul clama; audi gementem, et congemisce; audi flentem, et collacrymare." S. Chrysostomus in Psalm. VI: "Ne consideres, ait, quod cecidit ut torpeas; sed quantum postea lacrymarum fuderit, quantum poenitentiae noctes jungens diebus, fontes emittens lacrymarum." DIXITQUE NATHAN AD DAVID: DOMINUS QUOQUE TRANSTULIT PECCATUM TUUM. Hinc patet quanta fuerit in Davide doloris vehementia, utpote cui dicenti: "Peccavi," Deus statim peccatum remiserit. Unde liquet contritionem perfectam, quae scilicet ex amore Dei super omnia procedit, delere peccata omnia quamvis gravissima. Quocirca S. Ambrosius Theodosium Imperatorem arguens, quod ex ira tot millia Thessalonicensium occidisset, cum ille diceret Davidem quoque peccasse, subjecit: "Qui secutus es errantem, sequere poenitentem." Et revera secutus est. NON MORIERIS. Hinc videtur quod Deus, per Nathan intentans Davidis domui poenam gladii, etiam in ipsum Davidem tulerit sententiam mortis, sed ob eximiam ejus poenitentiam, poenam hanc mitigarit, condonando scilicet ei vitam.
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14. VERUMTAMEN, QUONIAM BLASPHEMARE FECISTI INIMICOS DOMINI. Disce hic quam grave sit peccatum scandali, praesertim quo fideles infidelibus dant occasionem blasphemandi Deum. Audi Salvianum: "Deposito diademate, projectis gemmis, exutis purpuris, cum pro his omnibus, solitarius, gemens, clausus, vitam parvuli sui tot lamentationum suffragiis peteret, et piissimum Deum tanta precum ambitione pulsaret: sic rogans et obsecrans obtinere non potuit. Ex quo intelligi potest, quod nullum penitus majoris piaculi crimen est, quam blasphemandi causam gentibus dare." FILIUS, QUI NATUS EST TIBI, MORTE MORIETUR. Fuit haec poena temperata clementia. Nam cessit in bonum infantis, utpote qui in innocentia mortuus, salvus evasit; atque ipsius Davidis, utpote adulterium ejus, morte infantis quasi obliterans et sepeliens. Deus enim sustulit filium ex adulterio genitum, ac pro eo alium legitimum et longe praestantiorem dedit, scilicet Salomonem.
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23. NUNC AUTEM QUIA MORTUUS EST, QUARE JEJUNEM? Nec enim eum a morte revocare potero, nec a poenis Purgatorii liberare, utpote qui in innocentia mortuus nullas sustinet; secus est de Absalomo, cujus mortem planxit David inconsolabiliter, quia in peccato parricidii erat mortuus, adeoque damnatus ad gehennam. Ita S. Hieronymus.
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24. ET CONSOLATUS EST DAVID BETHSABEE. Tradunt Hebraei Bethsabee, metuentem ne et aliae proles similiter morerentur, statuisse abstinere consortio Davidis, sed Davidem hunc metum ei exemisse, promittendo ex Deo primum ejus foetum fore vitalem et felicissimum. ET VOCAVIT NOMEN EJUS SALOMON, id est pacificus, quia scilicet jam David Deo per poenitentiam reconciliatus, pacem et veniam sui peccati acceperat; unde in signum pacis Deus dederat ei hunc filium, qui toto tempore regni sui futurus erat pacificus, ideoque typus Christi, qui est "pax nostra."
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25. MISITQUE IN MANU NATHAN PROPHETAE, ET VOCAVIT NOMEN EJUS, AMABILIS DOMINO. Hebraice Iedidia. Notat S. Hieronymus in Tradit. in Genes. cap. XVII, in veteri Testamento quatuor, antequam nascerentur, a Deo nomen accepisse, scilicet Ismael, Isaac, Salomonem et Josiam. ET DOMINUS DILEXIT EUM, praevenit eum Deus sua gratia et donis, quia destinabat eum successorem Davidis, fabricatorem templi et typum Christi.
Chronotaxis Regni Davidis David anno aetatis 49, qui fuit regni 19, in aestate peccavit cum Bethsabee, ex qua anno sequenti in vere natus est filius: quo, post paucos dies, mortuo, mox Bethsabee de Davide concepit Salomonem, quem post novem menses peperit anno Davidis 51, qui fuit regni ejus 21. Eodem anno quo natus est Salomon, Deus in poenam adulterii Davidis permisit ejus filiam Thamar violari a fratre Amnon. Post biennium ab hac violatione, Amnon ab Absalomo occisus est. Absalom ob fratrem a se occisum fugit ad avum suum maternum regem Gessur, et apud eum mansit exul tribus annis. David deinde vixit adhuc et regnavit annis decem; mortuus est enim anno aetatis 70, regni 40; cui successit Salomon annum agens vigesimum, qui regnavit annis 40, mortuusque est agens annum sexagesimum.
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26. EXPUGNABAT URBEM REGIAM. Rabbath, sive Philadelphia. 27. ET CAPIENDA EST URBS AQUARUM. Cajetanus et Serarius opinantur urbis Rabbath duas fuisse partes, unam interiorem, alteram exteriorem, quae dicta sit "urbs Aquarum," quam ceperit Joab; sed interiorem capiendam reservarit Davidi.
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30. ET TULIT DIADEMA REGIS EORUM (Hebraice Melchom, id est idoli, sive dei eorum) PONDO AURI TALENTUM. Audi I Paralip. XX, 2: "Tulit David coronam Melchom de capite ejus, et invenit in ea auri pondo talentum, et pretiosissimas gemmas, fecitque sibi inde diadema," puta ex parte ejus; totum enim auri pondus David capite suo gestare non potuisset. Talentum enim Hebraeorum continebat libras 125. David ergo partem talenti impendit coronae suae, reliquum vero distribuit. Allegorice Angelomus: "Coronam, inquit, regis populi hostilis David de capite tulit, cum Redemptor noster ex contraria potestate regnum auferens sibimet insigne decorum paravit. Quae autem melius corona David intelligitur, quam conventus populi Catholici? quae caput nostrum regem, videlicet Christum, corde credulo nobiliter ambit, et digne conversans decenter coronat?"
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31. POPULUM QUOQUE EJUS ADDUCENS SERRAVIT, ET CIRCUMEGIT SUPER EOS FERRATA CARPENTA, quae scilicet rotis ferreis et dentatis ad frumentum e spicis excutiendum instructa erant. Unde I Paralip. XX, 3, dicitur: "Et fecit super eos tribulas, et trahas, et ferrata carpenta transire, ita ut dissecarentur et contererentur." ET TRADUXIT IN TYPO LATERUM. Vatablus, conjecit eos in fornacem lateritiam, in qua scilicet coquuntur lateres, ut in ea ustularentur. Sanchez censet Davidem haec fecisse ante poenitentiam, quo tempore David alius a seipso erat. Verum alii censent Davidem haec fecisse post poenitentiam, ideoque eum a peccato saevitiae excusant, eo quod atrocibus hisce suppliciis castigare debuerit atroces injurias legatis suis contra omne jus gentium irrogatas.
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BETHSAIBA (EBR. BATH-SEBA'; SETTANTA: ΒΗΡΑΤΒΈΕ E ΒΗΘΑΤΒΈΕ)
… Dio punì il doppio delitto del re con la morte del neonato (ibid. 12, 1 sg.).
NATHAN (EBR. NĀTHĀN « [DIO] HA DATO »)
N. poi rimproverò David adultero ed omicida: ebbe la gioia di vederlo pentito e di poter imporre al neonato Salomone, per incarico del Signore, il soprannome simbolico di Jedhīdhāh, « amico di Jahweh » (II Sam. 12, 1-25). Quando, David ormai vecchio, si trattò della successione al trono, N. seguì non le parti di Adonia, ma quelle di Salomone (I Reg. 1). Serisse una storia dei fatti di David (I …
12:3
… La cessazione di quest'opposizione istintiva caratterizzerà l'evo messianico (Is. 11, 6; cf. 65, 25). Debole, inesperto e bisognoso di guida e protezione (cf. l'apologo di Nathan II Sam. 12, 3-4), l'a. esige come correlativo il pastore (cf. Dante, Par. IX, 131 sg.; X, 94; XXIX, 106). Il Messia sarà pastore sollecito degli uomini, gregge senza guida (cf. Mt. 9, 36; Mc. …
12:5
… 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. o hab-b. con l'articolo …
12:16
Città levitica (Ios. 21, 17) della tribù di Beniamin (Ios. 18, 25), fu teatro di combattimenti feroci fra i parrigiani di Saul e quelli di David (II Sam. 12, 16) presso la grande piscina - «le grandi acque di G.» (Ier. 41, 46) - riconoscibile ancor oggi, sebbene ricoperta, a sud del paese in mezzo ad uliveti. …
12:30
Μαλλήλ]; II Sam. 12, 30, ove la Volgata, come nei due passi il testo masoretico, legge «il loro re», Settanta Μαλλήλ). …
12:31
… Oltre Rabbāh, avevano varie città (Iudc. 11, 33 «venti»; II Sam. 12, 31), tra cui Minnith (Volg.: Mennith) e 'Abēl-Kērāmim (v. ABEL, 5), il cui nome attesta l'ubertà del suolo. …
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.