Siba bringing victuals obtaineth (by false suggestion) his maister Miphiboseths enheritance. 5. Semei curseth, and throweth stones at the king, who neuertheles forbiddeth to kil him. 15. Absalom entreth into Hierusalem, 16. intertayneth Chusai, 20. and by Achitophels aduise lieth with his fathers concubines.
1And when David was a little past the top of the hill, behold Siba the servant of Miphiboseth came to meet him with two asses, laden with two hundred loaves of bread, and a hundred bunches of raisins, a hundred cakes of figs, and a vessel of wine.Or quando David ebbe valicata di poco la cima del monte, comparve Siba, servo di Miphiboseth, che andogli incontro con due asini carichi di dugento pani, e di cento penzoli di uva secca, e di cento canestri di fichi, e di un otre di vino.AND when Dauid had passed a litle the toppe of the Mount, Siba the seruant of Miphiboseth appeared coming to meete him, with two asses, which were loden with two hundred loaues, and a hundred bunches of raysens, an hundred masses of figges, and a bottel of wine.Cumque David transisset paululum montis verticem, apparuit Siba puer Miphiboseth in occursum ejus, cum duobus asinis, qui onerati erant ducentis panibus, et centum alligaturis uvæ passæ, et centum massis palatharum, et utre vini. 2And the king said to Siba: What mean these things? And Siba answered: The asses are for the king’s household to sit on: and the loaves and the figs for thy servants to eat, and the wine to drink if any man be faint in the desert.E il re disse a Siba: A che fine queste cose? E Siba rispose: Gli asini pei domestici del re, che li cavalchino; i pani, e i fichi, perchè li mangino i tuoi servi: e il vino, perchè ne beva chiunque si trovi spossato nel deserto.And the king said to Siba: What meane these thinges? And Siba answered: The asses are for the kinges houshould to sitte on: and the loaues and the figges to eate for thy seruantes, and the wine to drinke if any man shal fainte in the desert.Et dixit rex Sibæ: Quid sibi volunt hæc ? Responditque Siba: Asini, domesticis regis ut sedeant: panes et palathæ ad vescendum pueris tuis: vinum autem ut bibat siquis defecerit in deserto. 3And the king said: Where is thy master’s son? And Siba answered the king: He remained in Jerusalem, saying: To day, will the house of Israel restore me the kingdom of my father.E il re disse: Dov'è il figliuolo del tuo signore? E Siba rispose al re: Egli è restato in Gerusalemme, e dice: Oggi il Signore d'Israele renderà a me il regno del padre mio,And the king said: Where is thy masters sonne? And Siba answered the king: He hath remained in Ierusalem, saying: This day wil the house of Israel restore me the kingdom of my father.Et ait rex: Ubi est filius domini tui ? Responditque Siba regi: Remansit in Jerusalem, dicens: Hodie restituet mihi domus Israël regnum patris mei. 4And the king said to Siba: I give thee all that belonged to Miphiboseth. And Siba said: I beseech thee let me find grace before thee, my lord, O king.E il re disse a Siba: Tutto quello che possedeva Miphiboseth è tuo. E Siba disse: Io, o re mio signore, chieggo di trovar grazia dinanzi a te.And the king said to Siba: Let al thinges be thine that were Miphiboseths. And Siba said: I besech thee let me find grace before thee, my lord king.Et ait rex Sibæ: Tua sint omnia quæ fuerunt Miphiboseth. Dixitque Siba: Oro ut inveniam gratiam coram te, domine mi rex.
5And king David came as far as Bahurim: and behold there came out from thence a man of the kindred of the house of Saul named Semei, the son of Gera, and coming out he cursed as he went on,Arrivò adunque il re David fino a Bahurim; e ad un tratto ne uscì fuora un uomo imparentato colla casa di Saul, per nome Semei, figliuolo di Gera, e facendosi più dappresso proferiva maledizioni.King Dauid therefore came as farre as Bahurim: & behold there came forth thence a man of the kinred of the house of Saul named Semei, the sonne of Sera, and he proceded going forth, & cursed.Venit ergo rex David usque Bahurim: et ecce egrediebatur inde vir de cognatione domus Saul, nomine Semei, filius Gera: procedebatque egrediens, et maledicebat, 6And he threw stones at David, and at all the servants of king David: and all the people, and all the warriors walked on the right, and on the left side of the king.E gettava sassi contro Davidde, e contro tutti i servi del re Davidde: or tutto il popolo, e tutti i combattenti camminavano a destra, e a sinistra del re.And he threw stones against Dauid, & against al the seruantes of king Dauid & the whole people, & al the warriers went on the right, and the left side of the king.mittebatque lapides contra David et contra universos servos regis David: omnis autem populus, et universi bellatores, a dextro et a sinistro latere regis incedebant. 7And thus said Semei when he cursed the king: Come out, come out, thou man of blood, and thou man of Belial.E queste erano le parole, colle quali Semei malediceva David: Vattene, vattene, uomo sanguinario, uomo di Belial.And thus spake Semei when he cursed the king: Come forth, come forth thou man of bloud, and man of Belial.Ita autem loquebatur Semei cum malediceret regi: Egredere, egredere, vir sanguinum, et vir Belial. 8The Lord hath repaid thee for all the blood of the house of Saul: because thou hast usurped the kingdom in his stead, and the Lord hath given the kingdom into the hand of Absalom thy son: and behold thy evils press upon thee, because thou art a man of blood.Il Signore ti fa pagare il fio di tutto il sangue della casa di Saul: poiché tu usurpasti il suo regno, e il Signore ha trasportato il reame nelle mani di Assalonne tuo figliuolo: ed ecco che ti opprimono i mali tuoi, perchè tu se' un uomo sanguinario.Our Lord hath repayed thee al the bloud of the house of Saul: because thou hast inuaded the kingdom for him, and our Lord hath geuen the kingdom into the hand of Absalom thy sonne: and behold thyne euiles presse thee, because thou art a man of bloud.Reddidit tibi Dominus universum sanguinem domus Saul: quoniam invasisti regnum pro eo, et dedit Dominus regnum in manu Absalom filii tui: et ecce premunt te mala tua, quoniam vir sanguinum es.
9And Abisai the son of Sarvia said to the king: Why should this dead dog curse my lord the king? I will go, and cut off his head.Ma Abisai figliuolo di Sarvia disse al re: Dovrà egli questo cane morto maledire il re mio signore? Andrò io a troncargli la testa.And Abisai the sonne of Seruia said to the king: Why curseth this dead dogge my lord the king? I wil goe, and strike of his head.Dixit autem Abisai filius Sarviæ regi: Quare maledicit canis hic mortuus domino meo regi ? vadam, et amputabo caput ejus. 10And the king said: What have I to do with you, ye sons of Sarvia? Let him alone and let him curse: for the Lord hath bid him curse David: and who is he that shall dare say, why hath he done so?E il re disse: Che avete da far con me voi, figliuoli di Sarvia? lasciate ch'ei maledica: imperocché il Signore gli ha ordinato di maledir David: e chi ardirà di domandargli conto del perchè così faccia?And the king said: What is it to me and you, ye sonnes of Saruia? Let him alone that he may curse: for our Lord hath commanded him to curse Dauid: and who is he that dare say, why hath he so done?Et ait rex: Quid mihi et vobis est, filii Sarviæ ? dimittite eum, ut maledicat: Dominus enim præcepit ei ut malediceret David: et quis est qui audeat dicere quare sic fecerit ? 11And the king said to Abisai, and to all his servants: Behold my son, who came forth from my bowels, seeketh my life: how much more now a son of Jemini? let him alone that he may curse as the Lord hath bidden him.Disse ancora il re ad Abisai, e a tutti i suoi servi: Ecco che un mio figliuolo generato da me vuol la mia vita: non debb'egli far peggio un figliuolo di Jemini? lasciale ch'ei maledica secondo l'ordine del Signore.And the king said to Abisai, and to al his seruantes: Behold my sonne, that came out of my wombe, seeketh my life: how much more the sonne of Iemini? let him alone that he may curse according to the precept of our Lord:Et ait rex Abisai, et universis servis suis: Ecce filius meus qui egressus est de utero meo, quærit animam meam: quanto magis nunc filius Jemini ? Dimittite eum ut maledicat juxta præceptum Domini: 12Perhaps the Lord may look upon my affliction, and the Lord may render me good for the cursing of this day.Forse (chi sa?) il Signore mirerà la mia afflizione: e mi renderà del bene per la maledizione di questo giorno.if perhaps our Lord may respect mine affliction, and our Lord may render me good for this dayes cursing.si forte respiciat Dominus afflictionem meam, et reddat mihi Dominus bonum pro maledictione hac hodierna. 13And David and his men with him went by the way. And Semei by the hill’s side went over against him, cursing, and casting stones at him, and scattering earth.David pertanto, e i suoi compagni facevano loro strada. Ma Semei sul giogo del monte camminando dirimpetto a lui, lo malediceva, e gettava sassi verso di lui, e spargeva terra.Dauid therefore walked and his companie in the way with him. And Semei by the banke on the hils side, went ouer against him, cursing, and casting stones against him, and sprinkling earth.Ambulabat itaque David et socii ejus per viam cum eo. Semei autem per jugum montis ex latere contra illum gradiebatur, maledicens, et mittens lapides adversum eum, terramque spargens.
14And the king and all the people with him came weary, and refreshed themselves there.Il re adunque, e tutta sua gente arrivarono stanchi (a Bahurim), e ivi si ristorarono.The king therefore came, and al the people with him wearie, and they were refreshed there.Venit itaque rex, et universus populus cum eo lassus, et refocillati sunt ibi. 15But Absalom and all his people came into Jerusalem, and Achitophel was with him.Ma Assalonne, e tutta la moltitudine che lo seguiva, entrarono in Gerusalemme, ed era con lui anche Achitophel.But Absalom and al his people entered into Ierusalem, yea and Achitophel with him.Absalom autem et omnis populus ejus ingressi sunt Jerusalem, sed et Achitophel cum eo. 16And when Chusai the Arachite, David’s friend, was come to Absalom, he said to him: God save thee, O king, God save thee, O king.E Chusai di Arachi amico di David essendosi presentato ad Assalonne, gli disse: Dio ti salvi, o re, Dio ti salvi, o re.And when Chusai the Arachite Dauids frend was come to Absalom, he said to him: God saue thee ô king, God saue thee ô king.Cum autem venisset Chusai Arachites amicus David ad Absalom, locutus est ad eum: Salve rex, salve rex. 17And Absalom said to him, Is this thy kindness to thy friend? Why wentest thou not with thy friend?E Assalonne disse a lui: È ella questa la gratitudine pel tuo amico? Perchè non se' tu andato col tuo amico?To whom Absalom, is this, quoth he, thy kindenes toward thy frend? why wentest thou not with thy frend?Ad quem Absalom: Hæc est, inquit, gratia tua ad amicum tuum ? quare non ivisti cum amico tuo ? 18And Chusai answered Absalom: Nay: for I will be his, whom the Lord hath chosen, and all this people, and all Israel, and with him will I abide.E Chusai rispose ad Assalonne: No: perchè io sarò di colui che è eletto dal Signore, e da tutto questo popolo, e da tutto Israele; e con lui io mi starò.And Chusai answered Absalom: Not so: because I wil be his, whom our Lord hath chosen, and al this people, and al Israel, and with him wil tarie.Responditque Chusai ad Absalom: Nequaquam: quia illius ero, quem elegit Dominus, et omnis hic populus, et universus Israël: et cum eo manebo. 19Besides this, whom shall I serve? is it not the king’s son? as I have served thy father, so will I serve thee also.E per dire anche questo; di chi sarò io servo? nol sarò io del figliuolo del re? come io obbedii al padre tuo, così obbedirò anche a te.Yea that I may adde this also, whom shal I serue? not the kinges sonne? as I haue serued thy father, so wil I serue thee also.Sed ut et hoc inferam, cui ego serviturus sum ? nonne filio regis ? Sicut parui patri tuo, ita parebo et tibi. 20And Absalom said to Achitophel: Consult what we are to do.Or Assalonne disse ad Achitophel: Consultate quello che abbiam da fare.And Absalom said to Achitophel: Consult what we ought to doe.Dixit autem Absalom ad Achitophel: Inite consilium quid agere debeamus.
21And Achitophel said to Absalom: Go in to the concubines of thy father, whom he hath left to keep the house: that when all Israel shall hear that thou hast disgraced thy father, their hands may be strengthened with thee.Achitophel disse ad Assalonne: Serviti delle concubine del padre tuo lasciate da lui a custodire la casa; affinchè quando tutto Israele saprà, come tu avrai fatto questo smacco al padre tuo, si assodino quelli nel tuo partito.And Achitophel said to Absalom: Goe in to the concubines of thy father, which he hath left to keepe the house: that when al Israel shal heare that thou hast defiled thy father, their handes may be strengthened with thee.Et ait Achitophel ad Absalom: Ingredere ad concubinas patris tui, quas dimisit ad custodiendam domum: ut cum audierit omnis Israël quod fœdaveris patrem tuum, roborentur tecum manus eorum. 22So they spread a tent for Absalom on the top of the house, and he went in to his father’s concubines before all Israel.Alzarono adunque sul solajo un padiglione per Assalonne, e a vista di tutto Israele andò egli a trovarvi le concubine del padre suo.They pitched therefore a tent for Absalom in the house toppe, and he went in to his fathers concubines before al Israel.Tetenderunt ergo Absalom tabernaculum in solario, ingressusque est ad concubinas patris sui coram universo Israël. 23Now the counsel of Achitophel, which he gave in those days, was as if a man should consult God: so was all the counsel of Achitophel, both when he was with David, and when he was with Absalom.Or il consultare Achitophel in quel tempo era come consultare un Dio: tanto erano stimati i consigli di Achitophel sia quando era con Davidde, sia quando era con Assalonne.And the counsel of Achitophel, which he gaue in those dayes, as if a man should consult God: so was al the counsel of Achitophel, both when he was with Dauid, and when he was with Absalom.Consilium autem Achitophel quod dabat in diebus illis, quasi si quis consuleret Deum: sic erat omne consilium Achitophel, et cum esset cum David, et cum esset cum Absalom.
16:1
Year of the World 2981, Year before Christ 1023.
Calmet
Siba was a mean character, but of sufficient discernment to judge that David would gain the day. He came to calumniate his master; and David paid too much attention to him, though his testimony would not have been received in a court of judicature. (Calmet)
Haydock
We must reflect that the mind of David was full of trouble, and devoid of suspicion. (Haydock)
But he did wrong (Worthington) in condemning Miphiboseth unheard.
Calmet
Raisins. See 1 Kings 25:18. (Calmet)
Menochius
Figs; (palatharum) which are often called caricarum. (Menochius)
Hebrew mea kayits, "a hundred of summer" fruits, like fresh grapes, (Numbers 13:21.) and other fruits, gathered after harvest time, Micheas 7:1.
16:2
Calmet
Loaves. Hebrew, "and to fight." But the Septuagint and the Masorets reject the letter l, which causes the difference. (Calmet)
16:3
16:4
Calmet
All. In the East, crimes are generally punished with the loss of goods. (Calmet)
Menochius
Kings. He intimates that he had not spoken against his master, with a design to obtain his effects. (Menochius)
16:5
Adrichomius xxviii
Bahurim, a fortress of Benjamin, about an hour's walk east of Bethania. (Adrichomius xxviii.)
Calmet
It signifies, "chosen youths;" and it is called Almut, or Almon, "youth," 1 Paralipomenon 6:60, etc. Hither Phaltiel conducted Michol, 2 Kings 3:16. (Calmet)
16:7
Menochius
Belial; contemner of the laws, and murderer. (Menochius)
16:9
Haydock
Dog. David's nephew was moved with indignation. He could easily have punished the insolence of Semei. (Haydock)
16:10
Challoner
---11. Hath bid him curse. Not that the Lord was the author of Semei's sin, which proceeded purely from his own malice, and the abuse of his free-will; but that knowing and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins. (Challoner)
Estius
He adored the justice of God; who is often said to do what he does not hinder, or what he only permits. (Estius)
Calmet
David is here a noble figure of Jesus Christ, excusing his executioners, (Haydock) and receiving the insults of the Jews, without complaining. (Calmet)
Worthington
If Semei had not been guilty of sin, but acted according to God's will, he could not have been justly punished, 3 Kings 2:(Worthington)
16:12
16:13
Earth, like a man in fury, Acts 22:23.
16:14
Menochius
There, on the hill side, (Haydock) at Bahurim, ver. 5. (Menochius)
16:16
Arachite; perhaps descended from the ancient Arachites, who dwelt near Arad and Tripoli, where the pretended Sabbatic river is said to flow; (Josephus, Jewish Wars 12:13.) or rather, as the names are written in a different manner, this person might be a native of Arachi, in Benjamin, west of Bethel, Josue 16:2. (Calmet) See 2 Kings 15:32.
Calmet
Friend. This was his peculiar title of office, 1 Paralipomenon 27:33. (Calmet)
Haydock
King. (Salve.) Literally, "Hail, O King," in both places. The salutation is repeated for greater emphasis. (Haydock)
16:17
Haydock
Friend. He rather accuses him of treachery. (Haydock)
Salien
But he does not mention the name of king, or of father, lest it should too plainly speak his own condemnation, as an ungrateful rebel. (Salien)
16:18
Calmet
Chosen. (Vox populi, vox Dei) Private people are not commonly able, or allowed, to judge of the right, which the prince has to the throne. But here Absalom was manifestly an usurper; and many still adhered to David. (Calmet)
Calmet
Chusai assumes the character of a courtier, and flatters the prince; (Salien) who ought to have been on his guard. See 2 Kings 15:34. (Calmet)
16:21
Challoner
Their hands may be strengthened, etc. The people might apprehend lest Absalom should be reconciled to his father; and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed, as seemed to make a reconciliation impossible. (Challoner)
Josephus
This was the most heinous outrage that a son could offer to his father. Jacob resented it to the last, Genesis 49:4. Amyntor devoted his son Phoenix to all the furies, for a similar offence. (Homer, Iliad ix.) Armais treated the wives of his brother Sesostris in this manner, when he had resolved to rebel. (Josephus, contra Apion i.)
16:22
Haydock
Israel, who saw him enter the tents, (Calmet) on the flat roof, 2 Kings 11:2., and 12:11. (Haydock)
Calmet
The wives of the conquered king were reserved for the victor. Smerdis married all the wives of his predecessor, Cambyses. (Herodotus 3:68, 83.) (Calmet)
16:23
Haydock
Absalom. It tended to promote the end which was desired, (Haydock) whether good or bad. His prudence is hyperbolically compared with the divine oracles; (Menochius) and his authority must have had great weight, since David began to take precautions, only after he had heard that Achitophel had joined the rebels; and Absalom was persuaded (Calmet) to perpetrate so foul and unnatural a crime publicly, no one daring to make any opposition. Chusai was silent; as he was aware that, if he began to contradict this counsellor at first, he would only incur suspicion. (Haydock)
Worthington
The unjust commonly endeavour by all means to attach people to themselves: but God, in the end, turns their counsels against themselves. (Worthington)
16:10
Hath bid him curse.... Not that the Lord was the author of Semei’s sin, which proceeded purely from his own malice, and the abuse of his free will. But that knowing, and suffering his malicious disposition to break out on this occasion, he made use of him as his instrument to punish David for his sins.
16:21
Their hands may be strengthened, etc.... The people might apprehend lest Absalom should be reconciled to his father, and therefore they followed him with some fear of being left in the lurch, till they saw such a crime committed as seemed to make a reconciliation impossible.
16:4
King Dauid was here abused by false information: to which he ought not so easely to haue geuen credite. chap. 19. v. 24.
16:10
God suffered Semei, being of his owne free wil malicious for punishment of Dauids sinnes to curse him but was not the author of his malice, for so Semei had committed no fault therein and then he could not lawfully haue benne punished for it, as he was. 3. Reg. 2.
16:21
The people doubting lest Absalō might be reconciled to his father, were not allured vnto him til they saw such a crime committed as semed to make reconciliatiō impossible. So al rebelles and vsurpers of others right, seeke by some enormious fact to make their adherentes and folowers sure vnto them: but God plagueth them in the end, as he did both Achitophel and Absalom.
16:1
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… But while babes might easily be deceived, they who are men in truth, and are skilled in spiritual husbandry, know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery, and meanness, and adulation? Ziba flattered David out of season, and falsely slandered his master. (
16:5
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 4
… yea, even preventing those who desire to do this. For instance, when Shimei was bespattering him with reproaches without number (
sant'Agostino d'Ippona † 430 d.C. On Patience 8
… By this patience we bear, even while we be sound in body, that in the midst of the offenses of this world our blessedness is deferred: of which is said what I cited a little before, “If what we see not we hope for, we do by patience wait for it.” By this patience, holy David bore the revilings of a railer,
16:6
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.6
… Or did David only say this, and not act up to it? No, he also acted up to it. For when Shimei the son of Gera reviled him, David was silent; and although he was surrounded with armed men he did not return the abuse, nor sought revenge: nay, even when the son of Zeruiah spoke to him, because he wished to take vengeance on him, David did not permit it.
16:7
Tertulliano † 220 d.C. On Idolatry 4
… the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
Seest thou his courage? Behold also the courage of John the Baptist, which he used before Herod; when he said, “It is not lawful for thee to have thy brother Philip’s wife.” ( Mark vi. 18 .) This was boldness, this was courage. Not so the words of Shimei, when he said, “Begone, thou man of blood” (
16:9
Origene † 254 d.C. Origen's Commentary on Matthew 11.17
… For virtue contributes greatly to the making of one a son of God, but wickedness, and mad fury in wanton discourses and shamelessness, contribute to the giving of a man the name of dog according to the word of the Scripture.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 41
… And yet what says David, full of true, and deep, and pious wisdom? What did he say to him who wanted to smite the reviler? “What,” said he, “have I to do with you, ye sons of Zeruiah? Let him alone and let him curse, because the Lord hath said unto him, Curse David. Who, then, shall say, Wherefore hast thou done so?”
16:10
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 2.12
… He prolonged his fast unto seven whole days. If a king thus made confession oughtest not thou, a private person, to confess? Again, after Absalom’s insurrection, though there were many roads for him to escape, he chose to flee by the Mount of Olives, in thought, as it were, invoking the Redeemer who was to go up thence into the heavens
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.48
246. But see how he stored up humility and justice and prudence so as to merit grace from the Lord! At first he said: “Therefore he cursed me, because the Lord hath said unto him that he should curse.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 3
… so far from reviling him again, he utterly forbad one of his captains, who was desirous to have slain him, saying, “Let him alone, for the Lord hath bidden him.”
san Girolamo † 420 d.C. Against the Pelagians 2
xvi. 10 . He humbles himself under Abishai’s violence and Shimei’s curse.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 51.15
… He was walking in grief, in the tribulation of his humiliation, so resigned to God, that, ascribing to Him all that was just, he confessed that he was suffering nothing undeservedly, having now an heart upright, to which God was not displeasing. A slanderous person and one throwing in his teeth harsh curses
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.8
… And who is he who shall dare to say, Why hast thou done this? Behold my son, who came forth from my loins, seeks my life, and how much more this son of Benjamin? Let him alone, that he may curse, according to the command of the Lord. It may be the Lord will look upon my affliction, and return to me good for this cursing to-day.”
16:11
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.48
… At first he said: “Therefore he cursed me, because the Lord hath said unto him that he should curse.” Here we have humility; for he thought that those things which are divinely ordered were to be endured with an even mind, as though he were but some servant lad. Then he said: “Behold my son, which came forth of my bowels, seeketh my life.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 9
… remember David, how, when he saw Shimei at a certain time assailing him, and trampling on his affliction, and pouring on him revilings without end, his captains desiring to slay him, he utterly forbade them, saying, “Let him curse, that the Lord may look upon mine abasement, and that he may requite me good for this cursing this day.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 15
And David also, letting pass all that he had suffered, sought of God a retribution for the calumny alone. For, “Let him curse,” saith he, “for the Lord hath bidden him: that the Lord may see my humiliation, and requite me for this cursing of his on this day.”
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 23
… xl. 1, 2 .) And again; “Grant us peace, for Thou hast repaid us every thing.” ( ib. xxvi. 12 , LXX.) And David saith; “Behold mine enemies, for they are multiplied; and forgive all my sins.” ( Ps. xxv. 19, 18 .) And when he bore with Shimei cursing him, he said, “Let him alone, that the Lord may see my abasement, and requite me good for this day.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 7
… did he not with much boldness beg of God that others too might do the same? Why am I saying? Absalom exalted himself, David humbled himself; which of the twain was raised up, which became glorious? For what could be a more evident proof of humility than these words which that blessed Prophet spoke of Shimei, “Let him curse, for the Lord hath bidden him.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… for they lay a burden on themselves indeed, but thee they lead onwards into philosophy. Hear what the blessed David says, when Shimei cursed him, “Let him alone” (he says) “the Lord hath bidden him, that He might look on my humiliation” (he says): “And the Lord will requite me good for his cursing on this day.” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 41
… “And David said to Abishai, and to all his servants, Behold, my son, which came forth from my bowels, seeketh my life: how much more may this Benjamite do it! Let him alone, and let him curse; for the Lord hath bidden him. It may be that the Lord will look on my humiliation, and will requite me good for his cursing this day.”
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.48
… When the son of Shimei cursed him, and charged him with heavy offences, at the first he was silent and humbled himself, and was silent even about his good deeds, that is, his knowledge of good works. Then he even asked to be cursed; for when he was cursed he hoped to gain divine pity.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 28
… and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke
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sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.21
… and when he was baffled in this design, he mourned over his son’s death, not because of his own loss, but because he knew to what punishment so impious an adulterer and parricide had been hurried.
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1. APPARUIT SIBA PUER MIPHIBOSETH. "Puer," id est servus et curator, qui omnia bona Miphiboseth curabat et administrabat. Improbus hic servus inhians heri sui claudi et miseri praediis, ut ea a Davide obtineret, e Jerusalem egressus, imo antegressus Davidem fugientem, occurrit Davidi cum annona copiosa, crimen falsum perduellionis hero suo imponens.
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4. TUA SINT OMNIA, QUAE FUERUNT MIPHIBOSETH. Nimis cito David credidit Sibae criminanti suum herum Miphiboseth: ideoque eum ut ingratum suis praediis privavit, eaque dedit avaro Sibae, qui illa ambiebat. Quare peccavit David, cum temere Miphiboseth innocentem et inauditum ac miserabilem, atque amantissimi Jonathae sui filium bonis omnibus spoliavit.
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5. NOMINE SEMEI. S. Hieronymus in Tradit. ait hunc Semei esse Nabath patrem Jeroboam, qui schisma fecit a Roboam nepote Davidis. Verum id falsum esse liquet, ex eo quod Semei fuerit filius Jemini, ideoque de tribu Benjamin, ac cognatus Saulis. Jeroboam vero ejusque pater Nabath fuere ex tribu Ephraim. ET MALEDICEBAT MITTEBATQUE LAPIDES CONTRA DAVID. Hebraei tradunt Semei quinque atrocia maledicta et convicia in Davidem conjecisse.
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10. ET AIT REX: QUID MIHI ET VOBIS EST, FILII SARVIAE? q. d. Quid mihi cum vestra indignatione et contentione contra Semei? Nolo illam mihi adscribi, nolo illius esse particeps. DIMITTITE EUM, UT MALEDICAT. Mira hic Davidis tantae injuriae tolerantia elucet. DOMINUS ENIM PRAECEPIT EI, UT MALEDICERET DAVID. David, sui adulterii et homicidii conscius, ex humilitate et poenitentia cogitabat Deum misisse Semei eique jussisse ut haec scelera sibi exprobraret, itaque eum pro meritis castigaret. Tropologice imitemur Davidem qui, cum malediceretur a Semei, cogitabat de peccatis suis, quibus id meritus erat, ideoque patienter idipsum tulit. Ita S. Gregorius, lib. XXXI Moral.: "Tunc, ait, illata convicia bene toleramus, cum in secreto mentis ad mala perpetrata recurrimus, et majora nos meritos videmus." Dicat ergo patiens et poenitens sibi: Ego Deum lethaliter offendi; ego meritus sum in aeternum ardere in gehenna. Non feram ergo verbulum hoc maledicum? S. Ambrosius, lib. I De Offic. cap. VI: "Ibat, inquit, tanquam mutus et humiliatus, ibat tacens: nec movebatur, cum vir appellaretur sanguinis, qui erat conscius propriae mansuetudinis. Itaque is qui cito injuria movetur, facit se dignum videri contumelia, dum vult ea indignus probari. Melior est itaque qui contemnit injuriam, quam qui dolet." Aurea est sententia S. Basilii, serm. Contra irascentes: "Neque, inquit, in solitudinibus echo sic integra ad eum, qui vocem emisit, refracta est, velut contumeliae ad conviciatorem revertuntur." Similis est Tertulliani, lib. De Patientia: "Si parum, inquit, aequanimiter audiam dictum aliquod in me protervum aut nequam, reddam et ipse amaritudinis vicem necesse est, aut cruciabor impatientia muta. At qui hujusmodi dictis aures obstruxerit ab utroque incommodo eripietur." Ita David suas aures obstruebat. S. Augustinus explicat quomodo Deus "inclinavit" voluntatem Semei: Tenuit, direxit, frenavit voluntatem jam ad maledicendum inclinatam, et impedivit ne in alium quam Davidem sese exsereret, ac permisit ut in eum omne venenum effunderet. Sicut qui leonem ligatum catena tenet, cum variis canibus objectis non permittit eum in illos insilire, sed tantum in certum molossum, tuncque funem laxat: hic dicitur leonem immisisse in molossum, etiamsi active non immiserit. Simili modo Deus hic egit cum Semei.
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21. INGREDERE AD CONCUBINAS PATRIS TUI. Quinta est haec poena Davidis, illaque congrua culpae. Sicut enim ipse violaverat secreto Bethsabee; sic Absalom violavit ejus concubinas, non secreto, sed publice in conspectu totius populi; quae magna fuit impudentia, impietas et libido. Dedit Absalomo hoc consilium vafer, sed impius Achitophel. 22. TETENDERUNT ERGO ABSALOM TABERNACULUM IN SOLARIO, hoc est in tabulato sive tecto (tecta enim in Judaea erant plana quasi tabulata), ut a toto populo conspici posset.
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23. CONSILIUM AUTEM ACHITOPHEL, etc., QUASI SI QUIS CONSULERET DEUM, id est, habebatur ab omnibus prudentissimum et divinum, q. d. Consilium Achitophel aestimabatur quasi oraculum.
16:1
… E David, creduto, passò a Siba tutti i beni di lui (II Sam. 16, 1-4). Solo al ritorno di David poté difendere la propria innocenza; né ebbe a male che gli venisse restituita solo la metà dei suoi beni, bastandogli, disse, il ritorno del Re (II Sam. …
SIBA (EBR. S'IBLA) «RAMOSCELLO
Ribellatosi Absalom, S. impedi al padrone Miphiboseth di seguire David anzi l'accusò presso di lui di parteggiare per il ribelle: il Re lo fece subito padrone di quanto amministrava (ibid. 16, 1-4). Finita la rivolta e udite le scuse di Miphiboseth, David gli lasciò tuttavia la metà dei poderi (ibid. 19, 24-30). S. è il vero tipo del profittatore senza coscienza. …
16:5
… Li Michol, recandosi da Gallim a Hebron, si separò da Phaltiel (II Sam. 3, 16; Settanta Βαρχικη), li Semei maledi il re David fuggitivo gettandogli sassi dalle alture (ibid. 16, 5; Settanta Βαυρικη), li si nascosero in una cisterna Gionata e Achimaas (ibid. 17, 18; Settanta Βαυρικη). …
SEMEI (EBR. ŠIM'T «[IL SIGNORE] MI HA ASCOLTATO»)
… Il più noto è il benjaminita che sul Monte degli Olivi insultò ferocemente David (v.), mentre abbandonava Gerusalemme per sfuggire ad Absalom (II Sam. 16, 5-8). Perdonato in quel momento da David malgrado le richieste di vendetta da parte di Abisai (v.), ed anche al ritorno (ibid. 16, 9-14; 19, 16-23), fu anni dopo messo a morte da Salomone, …
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I Reg. 2, 26, « d'iniquità »: Iob. 34, 36); I Sam. 25, 25; 30, 22; II Sam. 16, 7; 20, 1; I Reg. 21, 13; Prov. 6, 12; 16, 27; 19, 28 (Eccli. 11, 32). Solo, usato ellitticamente (per 'īl b.), b. equivale a « malvagio » (II Sam. 23, 6; Iob. 34, 18) o …
16:9
… Durante la fuga fu a stento trattenuto perché non uccidesse il beniaminità Semei per le ingiurie lanciate al re (ibid. 16, 9 sg.; 19, 21 sg.). …
SARVIA (EBR. ŠĒRĀJĀH, « FERITA »?, « PROFUMATA CON STORACE »?)
SARVIA (ebr. Šērājāh, « ferita »?, « profumata con storace »?). - Sorella o meglio sorellastra (cf. II Sam. 16, 9; 19, 21) di David (v.), ricordata solo come madre di Ioab, Asael, Abisai (v.).
SEMEI (EBR. ŠIM'T «[IL SIGNORE] MI HA ASCOLTATO»)
… Il più noto è il benjaminita che sul Monte degli Olivi insultò ferocemente David (v.), mentre abbandonava Gerusalemme per sfuggire ad Absalom (II Sam. 16, 5-8). Perdonato in quel momento da David malgrado le richieste di vendetta da parte di Abisai (v.), ed anche al ritorno (ibid. 16, 9-14; 19, 16-23), fu anni dopo messo a morte da Salomone, di cui aveva trasgredito gli ordini (I Reg. 2, 8 sg. 36-46).
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CHUSAI (ebr. Ḥúšaj). - Arachita (II Sam. 14, 32; 17, 5, 14), amico e consigliere intimo di David (II Sam. 15, 37; 16, 16), di cui godeva la piena fiducia ed a cui serviva con piena dedizione. …
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La S. Scrittura ricorda ancora i rapporti incestuosi di Ammon, figlio di David, con Thamar, sorella di Absalom (II Sam. 13, 11-22), e di Absalom con le concubine di David (ibid. 16, 21-22), ecc. S. Giovanni Battista fu imprigionato per aver rimproverato Erode Antipa, che aveva, contro la legge, presa come moglie la moglie del fratello Filippo vivente (Mc. 6, 17-18).
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ABISAG (EBR. « PADRE DI ERRORE » [?])
… Salomone vide nella domanda un maneggio politico — il possesso anche parziale dell'harem regale attestava un diritto al trono (cf. II Sam. 3, 7 sgg.; 16, 22) — e fece uccidere Adonia (I Reg. 2, 13-25). Francesco Spadafora
… La donna era sempre proprietà di un uomo: fanciulla, apparteneva al padre; sposa, al marito; vedova, agli eredi di suo marito (cf. II Reg. 3, 7; 16, 22; III Reg. 2, 13-18). I beni personali della vedova si limitavano a ciò che aveva portato con sé, maritandosi, ed a ciò che il marito le aveva donato. …
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.