For Dauids sinne in numbring the people, 11. three sortes of punishments are proposed to his election: 14. of which he chooseth the plague, and seuentie thousand die in three dayes. 16. God sheweth mercie. 17. Dauid prayeth. 18. buildeth an altar, 25. and the plague ceaseth.
1And the anger of the Lord was again kindled against Israel, and stirred up David among them, saying: Go, number Israel and Juda.Ma si accese di bel nuovo il furor del Signore contro Israele, e Davidde in loro danno si mosse a dar ordini, che si facesse il registro della gente d'Israele e di Giuda.AND the furie of our Lord added to be angrie agaynst Israel, and stirred vp Dauid among them saying: Goe, number Israel and Iuda.Et addidit furor Domini irasci contra Israël, commovitque David in eis dicentem: Vade, numera Israël et Judam. 2And the king said to Joab the general of his army: Go through all the tribes of Israel from Dan to Bersabee, and number ye the people that I may know the number of them.Il re adunque disse a Gioab capo del suo esercito: Va attorno per tutte le tribù d'Israele da Dan fino a Bersabea, e fa registro del popolo, ond'io ne sappia il numero.And the king sayd to Ioab the General of his armie: Walke through al the tribes of Israel from Dan to Bersabee, and number ye the people, that I may know the number therof.Dixitque rex ad Joab principem exercitus sui: Perambula omnes tribus Israël a Dan usque Bersabee, et numerate populum, ut sciam numerum ejus. 3And Joab said to the king: The Lord thy God increase thy people, and make them as many more as they are now, and again multiply them a hundredfold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing?E Gioab rispose al re; Il Signore Dio tuo moltiplichi il tuo popolo al doppio di quello che è, e anche a cento volte più sotto gli occhi del re mio signore; ma che pretende il re mio signore in facendo tal cosa?And Ioab sayd to the king: Our Lord thy God increase thy people, as much more as now it is, and agayne multiplie it an hundred fold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing?Dixitque Joab regi: Adaugeat Dominus Deus tuus ad populum tuum, quantus nunc est, iterumque centuplicet in conspectu domini mei regis: sed quid sibi dominus meus rex vult in re hujuscemodi ? 4But the king’s words prevailed over the words of Joab, and of the captains of the army: and Joab, and the captains of the soldiers went out from the presence of the king, to number the people of Israel.Ma la parola del re la vinse contro il dire di Gioab, e de' capi dell'esercito, e Gioab, e i principi de' soldati partirono dalla presenza del re per andare a far il conto del popolo d'Israele.How beit the kinges word more preuailed then the wordes of Ioab, and of the chiefe of the armie: and Ioab went forth, and the captaynes of the souldiars from the face of the king, to number the people of Israel.Obtinuit autem sermo regis verba Joab et principum exercitus: egressusque est Joab et princeps militum a facie regis, ut numerarent populum Israël.
5And when they had passed the Jordan, they came to Aroer to the right side of the city, which is in the vale of Gad.E passato che ebbero il Giordano, arrivarono ad Aroer dal lato destro della città che è nella valle di Gad:And when they had passed Iordan, they came into Aroer to the right hand of the citie, which is in the Vale of Gad.Cumque pertransissent Jordanem, venerunt in Aroër ad dexteram urbis, quæ est in valle Gad: 6And by Jazer they passed into Galaad, and to the lower land of Hodsi, and they came into the woodlands of Dan. And going about by Sidon,E passati per Jazer entrarono in Galaad, e nel paese inferiore di Hodsi giunsero fino alle boscaglie di Dan, e girando attorno a Sidone,And by Iazer they passed into Galaad, and into the lower countrie of Hodsi, and they came into the wooddie countrie of Dan. And going about neere Sidon,et per Jazer transierunt in Galaad, et in terram inferiorem Hodsi, et venerunt in Dan silvestria. Circumeuntesque juxta Sidonem, 7They passed near the walls of Tyre, and all the land of the Hevite, and the Chanaanite, and they came to the south of Juda into Bersabee:Passarono presso le mura di Tiro, e per tutto il paese degli Hevei, e dei Cananei, e arrivarono a Bersabea dalla parte meridionale di Giuda:they passed nigh to the walles of Tyre, and al the land of the Heueite, and the Chananeite, and they came to the south of Iuda into Bersabee:transierunt prope mœnia Tyri, et omnem terram Hevæi et Chananæi, veneruntque ad meridiem Juda in Bersabee: 8And having gone through the whole land, after nine months and twenty days, they came to Jerusalem.E avendo scorso tutto il paese, tornarono a Gerusalemme dopo nove mesi, e venti giorni.and hauing viewed the whole land, after nine monethes and twentie dayes, they were come to Ierusalem.et lustrata universa terra, affuerunt post novem menses et viginti dies in Jerusalem. 9And Joab gave up the sum of the number of the people to the king, and there were found of Israel eight hundred thousand valiant men that drew the sword: and of Juda five hundred thousand fighting men.E Gioab diede al re il computo del registro del popolo, e si trovarono d'Israele ottocento mila uomini fatti, e buoni per la guerra: e di Giuda cinquecento mila combattenti.Ioab therfore gaue the number of the description of the people to the king, and there were found of Israel eight hundred thousand strong men, that could drawe sword: and of Iuda fiue hundred thousand fighting men.Dedit ergo Joab numerum descriptionis populi regi, et inventa sunt de Israël octingenta millia virorum fortium qui educerent gladium, et de Juda quingenta millia pugnatorum.
10But David’s heart struck him, after the people were numbered: and David said to the Lord: I have sinned very much in what I have done: but I pray thee, O Lord, to take away the iniquity of thy servant, because I have done exceeding foolishly.Ma Davidde provò al cuore un rimorso dopo che fu fatto il computo del popolo, e David disse al Signore: Io ho peccato assai in questo fatto; ma ti prego, o Signore, a condonare questo peccato al tuo servo; perocché io ho operato con troppa stoltezza.But Dauids hart strooke him, after the people was numbred: and Dauid sayd to our Lord: I haue sinned very much in this fact: but I pray thee Lord to transferre the iniquitie of thy seruant, because I haue done exceding folishly.Percussit autem cor David eum, postquam numeratus est populus: et dixit David ad Dominum: Peccavi valde in hoc facto: sed precor, Domine, ut transferas iniquitatem servi tui, quia stulte egi nimis. 11And David arose in the morning, and the word of the Lord came to Gad the prophet and the seer of David, saying:E alzato che fu Davidde la mattina, il Signore parlò a Gad Profeta, e Veggente di Davidde, e gli disse:Dauid therfore arose in the morning, and the word of our Lord was made to Gad the prophete and Seer of Dauid, saying:Surrexit itaque David mane, et sermo Domini factus est ad Gad prophetam et videntem David, dicens: 12Go, and say to David: Thus saith the Lord: I give thee thy choice of three things, choose one of them which thou wilt, that I may do it to thee.Va a dire a Davidde: Queste cose dice il Signore: Ti vien data la scelta di tre cose; eleggi una di queste, quella che tu vorrai, che io ti mandi.Goe, and speake to Dauid: Thus sayth our Lord: Choyse is geuen thee of three thinges, choose one of them which thou wilt, that I may do it to thee.Vade, et loquere ad David: Hæc dicit Dominus: Trium tibi datur optio: elige unum quod volueris ex his, ut faciam tibi. 13And when Gad was come to David, he told him, saying: Either seven years of famine shall come to thee in thy land: or thou shalt flee three months before thy adversaries, and they shall pursue thee: or for three days there shall be a pestilence in thy land. Now therefore deliberate, and see what answer I shall return to him that sent me.E Gad essendosi presentato a Davidde, recò a lui questa nuova, e disse: O per sette anni sarà la fame nel tuo paese: o per tre mesi fuggirai i tuoi nemici, e quelli t'inseguiranno, o almeno per tre dì sarà pestilenza nel tuo reame. Or tu adunque consulta, e vedi qual risposta io abbia da dare a lui, che mi ha mandato.And when Gad was come to Dauid, he told him, saying: Either famine shal come to thee seuen yeares in thy land: or three monethes thou shalt flee thy aduersaries, and they shal pursew thee: or certes three dayes the pestilence shal be in thy land. Now therfore deliberate, and see what word I shal answer to him that sent me.Cumque venisset Gad ad David, nuntiavit ei, dicens: Aut septem annis veniet tibi fames in terra tua: aut tribus mensibus fugies adversarios tuos, et ille te persequentur: aut certe tribus diebus erit pestilentia in terra tua. Nunc ergo delibera, et vide quem respondeam ei qui me misit sermonem.
14And David said to Gad: I am in a great strait: but it is better that I should fall into the hands of the Lord (for his mercies are many) than into the hands of men.E Davidde disse a Gad: Sono in grandi strettezze; ma è meglio che io cada nelle mani del Signore, (di cui grandi son le misericordie) che nelle mani degli uomini.And Dauid sayd to Gad: I am distressed excedingly: but it is better that I fal into the handes of our Lord (for his mercies be manie) then into the handes of men.Dixit autem David ad Gad: Coarctor nimis: sed melius est ut incidam in manus Domini (multæ enim misericordiæ ejus sunt) quam in manus hominum. 15And the Lord sent a pestilence upon Israel, from the morning unto the time appointed, and there died of the people from Dan to Bersabee seventy thousand men.E il Signore mandò la peste in Israele da quella mattina fino al tempo stabilito; e morirono del popolo da Dan fino a Bersabea, settanta mila persone.And our Lord sent the pestilence in Israel, from morning vnto the time appoynted, and there died of the people from Dan to Bersabee seuentie thousand men.Immisitque Dominus pestilentiam in Israël, de mane usque ad tempus constitutum, et mortui sunt ex populo a Dan usque ad Bersabee septuaginta millia virorum. 16And when the angel of the Lord had stretched out his hand over Jerusalem to destroy it, the Lord had pity on the affliction, and said to the angel that slew the people: It is enough: now hold thy hand. And the angel of the Lord was by the thrashingfloor of Areuna the Jebusite.E mentre l'Angelo del Signore stendea la sua mano sopra Gerusalemme per desolarla, il Signore ebbe pietà di tanta sciagura, e disse all'Angelo sterminatore del popolo: Basta: ritieni adesso la tua mano. Or l'Angelo del Signore stava presso l'aja di Areuna Jebuseo.And when the Angel of Our Lord had stretched forth his hand ouer Ierusalem to destroy it, our Lord had pitie vpon the affliction, and sayd to the Angel that stroke the people: It is sufficient: now hold thy hand: and the Angel of our Lord was beside the floore of Areuna the Iebuseite.Cumque extendisset manum suam angelus Domini super Jerusalem ut disperderet eam, misertus est Dominus super afflictione, et ait angelo percutienti populum: Sufficit: nunc contine manum tuam. Erat autem angelus Domini juxta aream Areuna Jebusæi. 17And David said to the Lord, when he saw the angel striking the people: It is I; I am he that have sinned, I have done wickedly: these that are the sheep, what have they done? let thy hand, I beseech thee, be turned against me, and against my father’s house.E Davidde, quando ebbe veduto l'Angelo, che percuoteva il popolo, disse al Signore: Io son quegli, che ho peccato, io che ho operato iniquamente: che hann'eglino fatto costoro, che son le pecore? Contro di me, ti prego, rivolgasi la tua mano, e contro la casa del padre mio.And Dauid sayd to our Lord when he saw the Angel striking the people: I am he that haue sinned, I haue done wickedly: these that are the sheepe, what haue they done? let thy hand, I beseche thee be turned agaynst me, and agaynst my fathers house.Dixitque David ad Dominum cum vidisset angelum cædentem populum: Ego sum qui peccavi, ego inique egi: isti qui oves sunt, quid fecerunt ? vertatur, obsecro, manus tua contra me, et contra domum patris mei.
18And Gad came to David that day, and said: Go up, and build an altar to the Lord in the thrashingfloor of Areuna the Jebusite.E Gad andò quel giorno a trovare Davidde, e gli disse: Va, ed ergi un altare al Signore nell'aia di Areuna Jebuseo.And Gad came to Dauid in that day, and sayd to him: Goe vp, and build an altar to our Lord in the floore of Areuna the Iebuseite.Venit autem Gad ad David in die illa, et dixit ei: Ascende, et constitue altare Domino in area Areuna Jebusæi. 19And David went up according to the word of Gad which the Lord had commanded him.E andò Davidde secondo la parola dettagli da Gad per ordine del Signore.And Dauid went vp according to the word of Gad, which our Lord had cōmanded him.Et ascendit David juxta sermonem Gad, quem præceperat ei Dominus. 20And Areuna looked, and saw the king and his servants coming towards him:E Areuna alzando gli occhi vide, che il re co' suoi servi andavano verso di lui:And Areuna looking, perceiued the king and his seruantes to come towards himConspiciensque Areuna, animadvertit regem et servos ejus transire ad se: 21And going out he worshipped the king, bowing with his face to the earth, and said: Wherefore is my lord the king come to his servant? And David said to him: To buy the thrashingfloor of thee, and build an altar to the Lord, that the plague, which rageth among the people, may cease.E andogli incontro, e lo adorò prostrandosi per terra, e disse: Qual è la ragione, per cui il re mio Signore viene a casa del suo servo? E David gli disse: Per comprar la tua aia, ed ergervi un altare al Signore, affinchè cessi la mortalità, che infierisce contro del popolo.And going forth he adored the king with his face bowing to the earth, and sayd: What is the cause that my lord the king cometh to his seruant? To whom Dauid sayd: That I may bye of thee the floore, and build an altar to our Lord, and the slaughter may cease which rageth among the people.et egressus adoravit regem prono vultu in terram, et ait: Quid causæ est ut veniat dominus meus rex ad servum suum ? Cui David ait: Ut emam a te aream, et ædificem altare Domino, et cesset interfectio quæ grassatur in populo. 22And Areuna said to David: Let my lord the king take, and offer, as it seemeth good to him: thou hast here oxen for a holocaust, and the wain, and the yokes of the oxen for wood.E Areuna disse a, Davidde: Se la prenda il re mio signore, e la consacri come a lui piace: eccoti i bovi pell'olocausto, e il carro, e il giogo de' buoi, che serviranno per legna (da fuoco).And Areuna sayd to Dauid: Let my lord the king take, and offer, as it pleaseth him: thou hast the oxen for holocauste, and the wayne, and the yokes of the oxen for prouision of wood.Et ait Areuna ad David: Accipiat, et offerat dominus meus rex sicut placet ei: habes boves in holocaustum, et plaustrum, et juga boum in usum lignorum.
23All these things Areuna as a king gave to the king: and Areuna said to the king: The Lord thy God receive thy vow.Tutto diede il re Areuna al re: e soggiunse Areuna al re: Il Signore Dio tuo gradisca il tuo voto.Areuna gaue al thinges to the king: and Areuna sayd to the king: The Lord thy God receiue thy vowe.Omnia dedit Areuna rex regi: dixitque Areuna ad regem: Dominus Deus tuus suscipiat votum tuum. 24And the king answered him, and said: Nay, but I will buy it of thee, at a price, and I will not offer to the Lord my God holocausts free cost. So David bought the floor, and the oxen, for fifty sicles of silver:E il re rispose, e disse: Non andrà la cosa, come vuoi tu, ma io ne pagherò a te il prezzo, e non offerirò al Signore Dio mio olocausti datemi in dono. Davidde adunque comprò l'aia, e i bovi per cinquanta sicli d'argento.To whom the king answering, sayd: Not so as thou wilt, but I wil bye it of thee at a price, and I wil not offer to our Lord my God holocaustes geuen gratis. Dauid therfore bought the floore, and the oxen, for fiftie sicles of siluer:Cui respondens rex, ait: Nequaquam ut vis, sed emam pretio a te, et non offeram Domino Deo meo holocausta gratuita. Emit ergo David aream, et boves, argenti siclis quinquaginta: 25And David built there an altar to the Lord, and offered holocausts and peace offerings: and the Lord became merciful to the land, and the plague was stayed from Israel.E Davidde eresse in quel luogo un altare al Signore, e offerse olocausti, e ostie pacifiche: e il Signore si placò verso il paese, e fu posto fine alla mortalità, che straziava Israele.and Dauid built there an altar to our Lord, & offered holocaustes and pacifiques: and our Lord became merciful to the land, and the plague was stayed from Israel.et ædificavit ibi David altare Domino, et obtulit holocausta et pacifica: et propitiatus est Dominus terræ, et cohibita est plaga ab Israël.
24:1
Year of the World 2987, Year before Christ 1017.
Challoner
Stirred up, etc. This stirring up, was not the doing of God, but of satan; as it is expressly declared, 1 Chronicles 21:1. (Challoner)
David was moved by vanity, etc., thus to displease God.
Haydock
Among. Hebrew, "against;" as the king could have done nothing more prejudicial to his people, 70,000 of whom perished on this occasion, ver. 15. (Haydock)
Calmet
We might also translate, "The anger of the Lord continued against Israel: for David, for their misfortune, was moved to say, Go," etc., as this would obviate the harshness of the expression. (Calmet)
Haydock
However, as it is the same in the Septuagint, etc., and as similar words do not prove that God is the author of sin, we may explain this in the same sense, allowing that he suffered the evil to take place, knowing how to draw good out of it. (St. Augustine, etc.) (Haydock)
Calmet
Some take this Satan to be an evil counsellor. (Calmet)
Worthington
The devil may be styled "the fury of God?" as he is his creature, though rebellious. (Worthington)
24:2
Menochius
Them. He was led by curiosity. (Menochius)
24:3
Haydock
Thing. He speaks in stronger terms, and adds, (1 Paralipomenon 21:3,) which may be imputed as a sin to Israel. Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other captains, expressed his sentiments with more respect than on former occasions. (Haydock)
24:5
Gad, at the eastern extremity, on the banks of the Arnon.
24:6
Calmet
Hodsi. Alexandrian Septuagint, (5) "of Gad and Eliazer, (6) and they came into Galaad, and into the land of Ethaon Adasai, and they went into Dan Jaran." The other editions vary. Hebrew means, "to the land of new subjects," or "lately conquered" (Junius) from the Agarites, (1 Paralipomenon 5:10,) which agrees with this situation. (Calmet; Lyranus)
Haydock
The commissioners first took an account of the tribe of Ruben, (Menochius) and then proceeded northward, till they returned from Dan towards the south. (Haydock)
24:7
24:8
Menochius
Land. Yet they did not number the Levites or Benjamin, nor even the rest exactly, as Joab acted with reluctance, 1 Paralipomenon 21:6., and 27:24. (Menochius)
24:9
Haydock
Eight....and five. Theodotion says nine and four, which comes to the same sum. (Haydock)
Calmet
But 1 Paralipomenon 21:5, reads, eleven hundred thousand, and four hundred and seventy thousand fighting men: though even there the Arabic version has the number here specified, which is less incredible. The fighting men are not above a fifth part of the population; and we may allow that David might have about seven million subjects. It seems, therefore, best to abandon the latter number as incorrect, since all commentators confess that similar mistakes have been made by the transcribers; and to maintain the contrary, would be indirectly to throw the blame upon the sacred writers. (Calmet)
Haydock
Yet some account for the variation, by saying, that Joab gave not in the full number here, (Menochius; Abulensis; etc.) which seems contrary to the text, there were found, etc. (Haydock)
Calmet
Cornelius a Lapide supposes, that the excess of number was occasioned by the subsequent list of the Levites, etc. But could they amount to so many? (Calmet)
Haydock
And what proof is there that they were numbered, after the anger of God had manifested itself so severely? (Haydock)
Bochart
Others affirm, that Joab did not take an account of the 288,000 chosen out of the twelve tribes, that 24,000 of them might guard the palace by turns, in each of the twelve months, 1 Paralipomenon 27:1. (Bochart, Anim. p. 1. B. 2:37.; Grotius; etc.)
Menochius
But thus there will be 18,000 more than even in Paralipomenon, where we find in all 1,570,000, though the tribe of Juda have fewer, by 30,000, than in this book. To account for this, some say, (Haydock) the proselytes are here taken in, or the inhabitants of all the territory, which was at first assigned to Juda, Josue 19:29. (Menochius)
Calmet
All this is conjecture, (Haydock) and must remain among the systems of history. (Calmet)
Haydock
If Joab chose to diminish the numbers of Israel, why has he increased those of Juda? Did he wish to flatter the king's vanity, or partiality for his own tribe? It is difficult to say what interest Joab could have in withholding the truth; and for the sacred historian to countenance his delusion, would expose us to the same danger of mistake, and overthrow the authority of Scripture, no less than if the author had been liable to error, and uninspired. It seems, therefore, most rational to suppose that we have here the true list of the warriors, and that the book of Paralipomenon has been injured by the negligence of transcribers, as it has on many other occasions. (Haydock)
24:10
Challoner
David's heart struck him, after the people were numbered. That is, he was touched with a great remorse for the vanity and pride which had put him upon numbering the people. (Challoner)
St. Ambrose
His sin must have been internal, and probably involved a secret confidence in his riches and power, without referring all to God, (Haydock) or trusting entirely in him. (St. Ambrose, poen. C. 9.; St. Augustine, contra Faust. 22:66., etc.)
Haydock
There was otherwise no prohibition for David's taking this account, (Calmet) which is so natural for a prince, and may frequently prove of great service. (Haydock)
Tirinus
Josephus ([Antiquities?] 7:13.) and others assert, that he neglected to require the payment of half a sicle. (Tirinus; Estius)
Calmet
But where does God complain of this neglect? and how do they know that the injunction which was once given to Moses, when the tabernacle was to be furnished, (Exodus 30:12.) was to remain in force afterwards? Oleaster (on Exodus) says David acted against God's intention, who had promised that the Israelites should be innumerable. But this reason seems childish; and did not the king abstain, on that very account, from numbering any but those who were fit for war? (1 Paralipomenon 27:23.) (Calmet)
Worthington
Struck him. Contrition and confession are specified here, as satisfaction is, ver. 12. Temporal sufferings are inflicted, even after the sin has been remitted, ver. 16. (Worthington)
24:11
And seer. This was a peculiar distinction of the prophet, (Haydock) who was appointed to direct David, (Menochius) to whom he had been long attached, 1 Kings 22:5. (Calmet0
24:13
Haydock
Seven. Paralipomenon, three; which makes the contrast more striking. (Haydock)
Calmet
The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet)
Menochius
Gad might first propose seven, and then reduce it to three. (Menochius)
Kennicott
But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, "It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books." (Synt. p. 219.) Boxtorf also declares, "it is better piously to believe that both is right." Why? "because both is written." (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasioned by the mistake of a numeral letter, g (3) for z (7). (Kennicott)
Haydock
Usher, Malvenda, etc., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in punishment of David's criminal curiosity. But as that famine would have immediately followed the three years' scarcity, already endured, (chap. 21.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)
24:14
Calmet
Lord, and be exposed to the violence of pestilence, which attacks both rich and poor; whereas the rich can frequently escape the dangers of war, or of famine. (Calmet)
Haydock
David knew that he had sinned, and he did not wish to screen himself from suffering the temporal punishment due to sin. (Haydock)
Menochius
God punishes us equally by the hand of men, as by other means; but the king thus intimates, that he looks upon Him as an indulgent father, who is less severe than the ministers of justice. (Menochius)
24:15
Haydock
And. Septuagint insert, "And David chose death, (the pestilence, as they usually render it; Salien). And it was the time of the wheat-harvest. And the Lord gave death in Israel, from morning till dinner-time." (Haydock)
Calmet
Appointed, for three days; though before the end of the last, God took pity on the people, ver 16. (Calmet)
Bochart thinks the pestilence ceased to rage at some hour of the first day. Syriac and Arabic, "till the sixth hour."
24:16
Calmet
Areuna. Hebrew styles him, Araniah, (ver. 18.; Calmet) i being substituted for u, and placed after n. He is called Ornan, 1 Paralipomenon 21:18, (Haydock) and has the title of Jebusite, as he was originally of that nation, and had been permitted to retain his effects, on his embracing the true religion. Moria was his property, and seems not to have been much inhabited. It was not yet enclosed within the city walls. Here David saw the angel, in the air, ready to strike the inhabitants, and heard the voice from heaven. (Calmet)
Haydock
He had already witnessed the death of many in the city, 1 Paralipomenon 21:14. The angel waited for God's orders how many to destroy. (Haydock)
Calmet
He did not sheath his sword till David had offered sacrifice to appease the Lord; (ver. 21) though others think that the sacrifice was to thank God for the deliverance. (Calmet)
24:17
Menochius
Are, like sheep. (Menochius)
Haydock
They were not accountable for the fault of their shepherd, or king; nor were they punished for it, (Haydock) but for joining in the revolts of Absalom, Seba, etc., (Salien) as well as for other secret offences. (Haydock)
Some groundlessly condemn the people, for entertaining sentiments of pride, along with David. Both king and people suffer, when either draws down the vengeance of heaven.
24:18
Calmet
Altar. This was done by a positive order. People still had the liberty of sacrificing on the heights of Gabaon. (Calmet)
Haydock
This place was honoured with the tabernacle; and David would have gone thither, if he had not been so much terrified, 1 Paralipomenon 21:30. (Haydock)
24:22
Calmet
Wain. So Josephus reads. Septuagint, "wheels." Hebrew, "rollers," to beat out the corn. (Calmet)
Protestants, "threshing instruments, and other instruments of the oxen for wood." Paralipomenon adds, that Areuna offered wheat, and saw the angel, as his four sons, and probably most of the inhabitants of Jerusalem, did.
24:23
Haydock
As a king. Literally, king Areuna:" e may have been substituted for c, "like," though the latter word is often understood. (Haydock)
Bochart
Some suppose that he was formerly king of the Jebusites, (Vatable) or one of their descendants, (Grotius) or possessed of great riches, etc. But why is the title never given to him elsewhere? (Bochart)
Calmet
The Septuagint, Syriac, and many Latin copies, do not recognize it; nor was it found in the Chaldean, in the 12th age [12th century]. Yet without making any changes, we may translate, "O king, Areuna has given all these things to the king." The Jews often speak of themselves in the third person, out of respect. (Le Clerc.) (Calmet)
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Worthington
Free-cost, or given gratis. This shews that subjects have property, otherwise they could only yield what was due to the king, as his own. (Worthington)
Haydock
Silver. Septuagint, "for the silver of fifty sicles." (Haydock)
Plato in Hipparcho
Bochart explains for the money of 50 sicles of gold, which make 600 sicles of silver. Gold was formerly as twelve to one, compared with silver. (Plato in Hipparcho.)
Menochius
But the best method of reconciling this passage with 1 Paralipomenon is to say, that David gave the 50 sicles for the oxen and floor, and afterwards purchased the whole piece of ground for 600 (Calmet) sicles of gold, (or 902l. 5s. sterling.; Haydock) being informed that the temple was to be erected there, (Calmet) where Isaac had formerly been brought to be sacrificed. (Menochius)
Du Hamel
We might also make a colon, or pause, at floor, as if its price were specified elsewhere, and the fifty sicles were given for the oxen. (Du Hamel; Menochius)
Haydock
The sum amounts to only about 1l. 14s. (Haydock)
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Calmet
Holocausts; a second time. The former victims had been consumed by fire from heaven, 1 Paralipomenon 26:28. (Calmet)
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Stirred up, etc.... This stirring up was not the doing of God, but of Satan; as it is expressly declared, 1 Chron. or Paralip. 21.1.
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David’s heart struck him, after the people were numbered.... That is he was touched with a great remorse for the vanity and pride which had put him upon numbering the people.
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THE THIRD BOOK OF KINGS
This and the following Book are called by the holy fathers the third and fourth book of Kings; but by the Hebrews, the first and second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon, to the captivity. As to the writer of these books, it seems most probable they were not written by one man; nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralip. alias 2 Chron. 9.29; 12.15; 13.22; 20.34; 26.22; 32.32.
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This sinne & punishment happened before, when Dauid had health and streingth of bodie.
The furie of our Lord, that is. Satan (a •u••o•s spirite, yet Gods creature) not our Lord him selfe, but by permission only. 1. Par. 2. 1. Satan arose against Israel, & 〈◊〉 Dauid.
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Contrition.
Confession.
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Satisfaction.
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Liturgia The Epistle in a votiue Masse in tyme of plague or mortalitie.
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Temporal punishment inflicted after the guilt of sinne was remitted.
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If subiectes had not proprietie in their goodes, but that the right and dominion of al perteyned to the prince, then could nothing at al, in anie case be geuen gratis by the subiect, but only yelded as due, to his souereigne.
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Tertulliano † 220 d.C. The Five Books Against Marcion 3.20
… Then, again, the throne for ever with the kingdom for ever is more suited to Christ than to Solomon, a mere temporal king. From Christ, too, God’s mercy did not depart, whereas on Solomon even God’s anger alighted, after his luxury and idolatry. For Satan
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sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.8
8. And again, David, after he had commanded the people to be numbered, was smitten in heart, and said to the Lord: “I have sinned exceedingly, because I have commanded this, and now, O Lord, take away the iniquity of Thy servant, for I have transgressed exceedingly.”
san Girolamo † 420 d.C. Against the Pelagians 1.28
2 Sam. xxiv. 10 . David’s numbering the people.
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sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.8
… And David answered: “These three things are a great strait to me, but let me fall into the hand of the Lord, for very many are His mercies, and let me not fall into the hands of man.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
[4.] Next he adds testimony, saying, ( ver. 31, 30 ) “It is a fearful thing to fall into the hands of the Living God.” “For” it is written: “Vengeance [belongeth] unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people.” “Let us fall,” it is said, “into the hands of the Lord, and not into the hands of men.” ( Ecclus. ii. 18 .
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san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 3
… Why then run ye to them? Wouldest thou know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. ( Ex. xxiii. 20 .) Not so however now, but, on the contrary, they sang upon the earth (
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 10.2
… And when David numbered the flock of his sheep, wrath came upon them, and they began to be destroyed. Then David delivered himself over on behalf of his sheep, when he prayed, saying:— O Lord God, I have sinned in that I have numbered Israel. Let Thy hand be on me and on my father’s house. These innocent sheep, in what have they sinned ?
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… This latter David did, so that the divine anger might be turned against himself, when he offered himself to the destroying angel and said: “Lo I have sinned: I the shepherd have done wickedly, but this flock, what hath it done? Let Thy hand be against me.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.9
9. And, we are told, when death came upon the people, on the very first day at dinner time, when David saw the angel smiting the people, he said: “I have sinned, and I, the shepherd, have done wickedly, and this flock, what hath it done? Let Thine hand be upon me, and upon my father’s house.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… For “I am not meet,” he says, “to be called an Apostle, because I persecuted the Church.” ( 1 Cor. xv. 9 .) Hear also David, when he is set free from the punishment, yet, as thinking that he had offended God, calling vengeance down upon himself, and saying, “Let thy hand be upon me and upon my father’s house.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 29
… 11 .) This David did also, both on sundry other occasions, and also when that fearful wrath from above came down upon the whole people. For while all were being slain he said, “I the shepherd have sinned, I the shepherd have done amiss, and these the flock what have they done?” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 25
… “but if not, blot me also out.” ( Exod. xxxii. 32 .) Such too was David: wherefore also he said, “I the shepherd have sinned, and I have done wickedly, but these, the flock, what have they done? Let Thine hand be upon me and upon my father’s house.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 11
… For he that has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. And accordingly David said, “I the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done? Let Thy hand be upon me, and upon my father’s house.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
And before him too, the blessed Moses was willing to be blotted out of God’s book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, saith, “I, the shepherd, have sinned, but these, what have they done?” (See
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1. ET ADDIDIT FUROR DOMINI IRASCI CONTRA ISRAEL. — Quaeres cur, et ob quod peccatum Israelis? Respondet Theodoretus, eo quod Israel cum Absalomo contra Davidem regem suum rebellasset. Sed ob hoc peccatum caesa sunt viginti millia et amplius, cap. xviii, licet forte haec poena tantae culpae non suffecerit, nec satisfecerit. Secundo, Lyranus et Cajetanus respondent fuisse peccatum, quo Israel cum Seba conspiravit contra Davidem: in hac enim conspiratione solus Seba punitus est; populo ergo a Deo castigatio haec fuit reservata. Tertio, Abulensis censet insuper alia fuisse populi peccata, qualia saepe grassari solent in Republica. COMMOVITQUE DAVID IN EIS DICENTEM (ut diceret et juberet Joab): VADE, NUMERA FILIOS ISRAEL ET JUDA. — Commovit Deus Davidem, non per se suggerendo ei, et dicendo: Vade et numera populum (sic enim incitasset eum ad peccatum, quod facere nequit), sed permittendo diabolo ad id parato, et anhelanti, ut Davidem ad superbam hanc populi numerationem incitaret. Deus ergo indirecte, diabolus vero directe excitavit Davidem ad hanc numerationem, uti expresse dicitur I Paral. xxi, 1: Consurrexit, inquit, Satan contra Israel, et concitavit David, ut numeraret Israel. Tribuitur tamen hic idipsum Deo, ut ostendatur justo Dei judicio contigisse, ut permitteretur peccare David in numerando populum, hoc fine ut puniretur populus. Deus enim ita manu sua continet diabolos et malos homines, ut, licet ardeant ad malefaciendum, tamen nusquam erumpere possint, nisi quo ipsos, ut eant, miserit, vel positive ipse permiserit ad peccatorum castigationem. Atque haec positiva Dei permissio vocatur actio et commotio, ut dixi cap. xvi, vers. 10, ubi dicitur Deus praecepisse Semei, ut malediceret Davidi. Hinc sapienter advertit S. Gregorius, lib. XXIX Moral. cap. IV, subditos non debere irasci principibus, cum in aliquem errorem vel vitium labuntur, sed lapsus causam sibi suisque peccatis ascribere. Ille, inquit, Deo attestante laudatus, ille supernorum mysteriorum conscius, David propheta, furore repentino elationis inflatus, populum numerando peccavit; et tamen vindictam populus, David peccante, suscepit. Cur hoc? quia videlicet secundum meritum plebium disponuntur corda rectorum. Justus vero judex peccantis vitium ex ipsorum animadversione corripuit, ex quorum causa peccavit. Sed quia ipse scilicet sua voluntate superbiens, a culpa alienus non fuit, vindictam culpae etiam ipse suscepit. Nam ira saeviens, quae corporaliter populum perculit, rectorem quoque populi intimo cordis dolore prostravit. Unde concludit subjiciens: Certum vero est quod ita sibi invicem et rectorum merita connectantur et plebium, ut saepe ex culpa pastorum deterior fiat vita plebium, et saepe ex plebium merito mutetur vita pastorum. Sed quia rectores habent judicem suum, magna cautela subditorum est; non temere vitam judicare regentium. Eadem ad verbum ex S. Gregorio transcripsit Angelomus et Eucherius, vel potius Beda. Nam S. Eucherius aetate antecessit S. Gregorium, Beda vero secutus est.
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NUMERATE POPULUM, UT SCIAM NUMERUM EJUS. — Scriptura, praecedenti cap. xxiii, recensuerat fortes et heroes Davidis; nunc ipse David caeterum populum sibi subditum numerari jubet, ut sciat quot et quantos ipse habeat subditos, quotque ex iis apti sint ut in milites conscribantur, indeque sciat suum robur, quot scilicet milites in aciem educere possit. Peccavit tamen, quia id fecit ex vanitate et superbia. Audi S. Augustinum, lib. XXII Contra Faust., cap. LXVI: Ibi in gregem sibi commissum tanta dilectio pastoralis, ut pro eis ipse vellet mori, quando populo numerato, peccatum elationis ejus, sic punire placuit Deo, ut eumdem numerum minueret morte multorum, cujus multitudine cor regis fuerat superbia pertentatum. In quo occulto judicio Deus, apud quem non est iniquitas, et quos noverat indignos hac vita, subtraxit huic vitae; et in illo qui de hominum copia se extulerat, tumorem animi humani, ejusdem copiae diminutione sanavit. Peccatum ergo Davidis fuit superbia. Aliud peccatum assignant Josephus, Cajetanus et Abulensis, scilicet quod in hac numeratione et censu neglecta fuit lex Exod. cap. xxx, vers. 13, quae jubet ut in censu quisque solvat dimidium siclum. Verum nulla hujus neglectus fit hic mentio. Adde, licet David solvi jussisset dimidium siclum lege praescriptum, populusque eum solvisset, peccasset tamen David, cogens sua numeratione populum ad solvendum dimidium siclum hunc sine causa; secus fuisset si David justam habuisset populi numerandi causam: v. gr. si volens proficisci ad bellum, et scire numerum eorum qui militare vel arma ferre possent, censuisset populum: vel si tributum fuisset toti populo imponendum ob causam publicam, tunc enim non peccasset.
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9. ET INVENTA SUNT DE ISRAEL OCTINGENTA (perperam Josephus habet «nongenta») MILLIA VIRORUM FORTIUM. — Igitur pueri et feminae non fuerunt numerati. Dices: I Paralip. cap. xxi, vers. 5, dicitur: «Omnis numerus Israel mille millia et centum millia virorum.» Ergo fuere trecenta millia amplius. Respondent Hebraei apud S. Hieronymum hic tantum recenseri vivos: in Paralip. vero tam vivos quam mortuos, nimirum qui peste a Deo percussi mortui sunt, unde colligunt ipsi peste mortuorum numerum fuisse trecenta millia; sed repugnat Scriptura, quae hic vers. 15, numerat duntaxat 70 millia.
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10. Percussit autem cor David eum; — q. d. Conscientia Davidis momordit, dictavitque ei quod male egisset numerando populum ex superbia et praesumptione. Josephus addit «Gad» prophetam aliosque Davidi ostendisse quod in hac numeratione peccasset, ac hunc conscientiae scrupulum ei movisse.
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12. TRIUM TIBI DATUR OPTIO. — Trium, scilicet cladium et calamitatum, nimirum pestis, famis et belli; quodcumque enim ex his tribus elegeris, demet et demetet numerum hunc ingentem Israelis, in quo tu quasi rex superbis et gloriaris, itaque sternet tuam superbiam. Ita S. Augustinus, lib. XXII Contra Faustum, cap. LXVI. 13. AUT SEPTEM ANNIS VENIET TIBI FAMES. — Pro «septem,» I Paralip. cap. xxi, vers. 12, dicitur «tribus,» quia prior propositio Dei et Gad prophetae continebat «septem:» sed hanc deinde Deus petente Gad aut Davide mitigavit et redegit ad tres annos, sicut numerum 50 justorum in Sodoma ob preces Abrahae diminuit et redegit ad decem, Gen. cap. xviii. Unde Josephus, Origenes, Ambrosius, Theodoretus et alii tres tantum annos famis Davidi propositos asserunt.
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14. MELIUS EST UT INCIDAM IN MANUS DOMINI (MULTAE ENIM MISERICORDIAE EJUS SUNT) QUAM IN MANUS HOMINUM. — Bellum ergo hominum, puta Philistinorum, Syrorum et Ammonitarum deprecatur; de caetero David resignat se Deo, ut vel famem, vel pestem infligat. Sed urgente Gad propheta, ut alterum horum definite eligeret, elegit pestem, nam Septuaginta addunt, et elegit sibi David mortem, id est pestem quam vulgo mortem, sive mortalitatem, appellamus. Idem tradit Josephus, qui et aliam causam hujus electionis Davidis assignat, quem audi: Rex cogitans quod si famem peteret, sui magis quam aliorum rationem habuisse videri posset, quandoquidem ipsi nihil periculi esset; multum frumenti in horreis habenti, illis non item. Quod si per tres menses ab hoste vinci elegisset, sic quoque sibi consuluisse, qui arces et fortissimam circa se cohortem haberet: optavit malum regnantibus aeque ac regnatis commune, in quo omnibus par metus immineret, praefatus, melius esse incidere in manus Dei, quam in manus hominum. Sic et Theodoretus, Abulensis et Cajetanus. Hinc S. Chrysostomus, hom. 29 in epist. ad Rom., ostendit Davidem fuisse bonum pastorem, quia juxta Christi Domini sententiam, Joan. cap. x, vers. 11, animam suam dabat pro ovibus suis: Propterea, inquit, in optione suppliciorum illorum non famem elegit, non hostilem persecutionem; sed immissam a Domino mortem, per quam sperabat alios quidem fore securos; se vero ante reliquos omnes e medio tollendum. Unde ait: Ego sum qui peccavi: ego inique egi: isti qui oves sunt, quid fecerunt? Vertatur, obsecro, manus tua contra me. Nam, ut bene D. Chrysostomus addit, vellicabantur viscera ipsius cadentibus illis, tanquam si genuini necarentur filii.
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15. Immisitque Dominus pestilentiam in Israel, DE MANE USQUE AD TEMPUS CONSTITUTUM. — Septuaginta, a mane usque in horam prandii. Unde multi censent hanc pestem sex tantum horis durasse. Ita Theodoretus: «Deus mortem per tres dies minatus est, sex autem horis tantum mortem intulit. Sic Deus benignus et misericors majoribus minis terret peccatores, sed pænas multo minores quam minas infligit.» Alii, ut Lyranus, Rupertus, Vatablus, Sanchez per «tempus constitutum» accipiunt tempus statum sacrificii vespertini, quo scilicet vespere alter agnus Deo offerebatur in juge sacrificium, quasi vi istius sacrificii cessarit pestis: Hebraice enim מועד moed, significat tempus statum, quale est festorum et sacrificiorum. Verum simplicius et aptius, per «tempus constitutum» accipias triduum a Deo constitutum plagae pestis, vers. 13. Ita Abulensis, qui in idipsum ratione confirmat: Quia, inquit, si nulla prius facta fuisset mentio temporis, quo durare deberet pestilentia, esset divinationi locus, et nominato mane quo coepit pestis, posset intelligi durasse ad tempus vespertini sacrificii a lege definiti; praesertim cum eo tempore David sacrificasse videatur. At cum paulo ante dictum fuerit, triduo duraturam, moxque dicatur durasse ad tempus constitutum, vis utique affertur Scripturae, si tempus constitutum, alio quam ad praedictum triduum referatur: ita quoque Cajetanus, Dionysius, Salianus et alii, qui censent pestem hanc durasse per duos integros dies, et per partem diei tertiae, donec Deus dixit Angelo percutienti: «Sufficit,» versu 16. ET MORTUI SUNT EX POPULO, etc., SEPTUAGINTA MILLIA VIRORUM. — Perperam ergo Rabbini numerant trecenta millia, ut dixi versu 9.
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16. CUMQUE EXTENDISSET MANUM SUAM ANGELUS DOMINI (hinc patet Angelum hunc infligentem pestem fuisse bonum, non malum. Sic bonus Angelus cremavit Sodomam, Genes. cap. xix; idem magis patet versu 17, ubi David ab Angelo veniam precatur) SUPER JERUSALEM, UT DISPERDERET EAM, MISERTUS EST DOMINUS. — Hinc patet Angelum prius peste percussisse caeteras tribus, ex eisque occidisse 70 millia, ac tandem tertio die percussisse quoque Hierosolymam multosque in ea necasse: nam et Hierosolymitae peccarant in Deum, conspirando cum Absalomo contra Davidem suum regem, aliisque pluribus peccatis. ET AIT ANGELO PERCUTIENTI POPULUM: SUFFICIT. — Hinc colligitur Deum, antequam oraret David, ex spontanea misericordia jussisse Angelo, ut plagam pestemque sisteret. Porro Angelus hic infligebat Israelitis pestem, «applicando eorum corpori et cordi aliquid valde pestiferum, ait Abulensis, quod subito corrumperet viscera, idque sine sensu, sicut non sentitur aer infectus cum attrahitur; et quia illud quod applicabat Angelus, erat magis corruptum quam aer qui in tempore pestilentiae attrahitur, velocius et insensibilius homines cadebant, tanquam nullum habuissent languorem.» Hinc vocatur pestis haec «gladius,» tum quia qui percutiebantur peste ab Angelo, sentiebant quasi ictum gladii; tum quia in Scriptura omne quod pungit, cruciat, affligit, per catachresin vocatur gladius. Simile contigit in peste Romana, quae Pelagium Pontificem sustulit, ad quam sedandam S. Gregorius publicas Litanias ad basilicam S. Petri instituit, ipseque gestabat imaginem B. Mariae a S. Luca depictam, de qua audi Baronium anno Christi 590: «Tunc vero et mirandum istud accidisse tradunt, ut cum pervenisset procedendo Gregorius ad molem Hadriani Tiberi adjacentem, in signum reconciliati Numinis, visus fuit Angelus nudatum gladium in vaginam reponere, eoque symbolo morbum cessasse, significare voluisse,» quemadmodum (ut superius ex eodem Gregorio, Dialog. lib. IV, cap. xxxvi, dictum est) per sagittas visas coelitus lapsas idem fuerat divinitus praemonstratus.
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Ego sum qui peccavi, — scilicet numerando populum, a quo peccato immunis erat populus, qui tamen reus ob alia scelera ab eo commissa, quae hic castigare volebat Deus. Considerent hic, admirentur et imitentur Principes et Praelati profundam humilitatem, poenitentiam et charitatem Davidis pro populo supplicantis, et poenam ab eo in se transferri postulantis. Audiant S. Ambrosium in Apol. Davidis, cap. VII: Quam illud admirabile quod Angelo ferienti plebem se obtulit. Hoc facto statim dignus sacrificio judicatus est, qui absolutione aestimabatur indignus. Nec mirum, cum et Moyses offerendo se Domino pro plebis errore, etiam plebis errata deleverit. Eadem pene Theodoretus, Quaest. XXXVII: Digna, ait, sunt admiratione ipsa verba regis; ignorans causam, suum peccatum vocavit, quod fuerat factum; et ut in suum genus justa ferretur sententia, supplicavit, utens verbis boni pastoris, imitans Filium suum et Dominum, qui animam suam posuit pro ovibus. Additur I Paralip. xxi, 16: Et ceciderunt tam ipse (David) quam majores natu vestiti ciliciis, proni in terram. Sic S. Carolus Borromaeus ad avertendam pestem, aliasque clades in publica supplicatione nudis pedibus, fune in collum injecto, bajulans crucem processit.
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18. Ascende (in montem Moria, qui est pars montis Sion) ET CONSTITUE ALTARE DOMINO IN AREA AREUNA JEBUSAEI, — quia ob Angelum gladio minantem adhuc erat pestis metus, imo reliquiae. Licet enim Deus dixisset Angelo: «Sufficit,» ut neminem ulterius peste inficeret; tamen qui jam ab eo peste infecti fuerant, non erant sanati. Jubet ergo Gad propheta Davidi Dei instinctu, ut altare erigat, ut libertatem a se concessam confirmet. Alii tamen ex hoc loco censent necdum cessasse Angelum a percussione et inflictione pestis, ideoque pestem necdum cessasse, nec Deum adhuc dixisse Angelo: «Sufficit,» sed id dixisse post preces et sacrificium Davidis. Quaeres, cur aream hanc Areunae prae aliis elegit Deus ad sacrificium? Respondeo primo, quia haec area erat in monte Moria, ubi olim ante 850 annos Abraham jussus fuit a Deo immolare filium suum, Genes. xxii: Secundo, quia in eodem loco decreverat Deus a Salomone aedificari templum, cujus hic quasi specimen et praeludium a Davide jaci darique voluit. Id patet II Paral. iii, 1, ubi dicitur: «Et coepit Salomon aedificare domum Domini in Jerusalem, in monte Moria, qui demonstratus fuerat Davidi patri ejus, in loco quem paraverat David in area Ornan Jebusaei.» Symbolice, significare voluit Deus in «area Jebusaei,» id est, in regione Gentilium a vero Davide et Salomone, id est Christo, templum, id est Ecclesiam Catholicam verorum Israelitarum et Abrahae filiorum per fidem, ex vivis fidelium lapidibus aedificandam fore. Ita Angelomus, et S. Augustinus, serm. 198 De Temp. Allegorice, David hic sacrificans in area Areunae iramque Dei placans, et pestem sedans, typus erat Christi, qui eodem in loco (Calvariae enim mons vicinus est monti Moriae ejusque quasi pars et jugum) seipsum in hostiam pro peccato Patri immolaturus, iram ejus erat placaturus, mortemque praesentem et aeternam a nobis ablaturus.
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24. Emit ergo David aream et boves argenti siclis quinquaginta. — Dices: I Paral. xxi, 25, dicitur: «Dedit ergo David Ornan pro loco siclos auri justissimi ponderis sexcentos.» Facilis et plana est communis responsio, Davidem pro area altaris et bobus dedisse siclos argenteos 50, ut hic dicitur: at vero postea pro tota area Areunae, ut in ea a Salomone fabricaretur templum illud orbis miraculum, dedisse siclos aureos sexcentos. Ita S. Hieronymus, Glossa, Lyranus, Hugo, Dionysius, Cajetanus, Salianus, Serarius et alii.
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25. Et propitiatus est Dominus terrae. — Signum hujus propitiationis fuit ignis a Deo e coelo missus, qui hostias Davidis consumpsit et quasi ad Deum, cui offerebantur, assumpsit. Id patet ex lib. I Paral. xxi, 26, ubi dicitur: «Et exaudivit eum in igne de coelo super altare holocausti.» Sic Deus ostendit sibi placere sacrificia Abelis, non Caini; Aaronis, non Nadab; Eliae, non sacerdotum Baal, per ignem e coelo in eorum victimas missum, Gen. IV, 4; Levit. IX, 24; III Reg. cap. XVI, vers. 29. Simul hoc ignis signo ostendit Deus velle se eodem loco erigi a Salomone templum, in quo hostiae sibi offerrentur, et igne caelesti cremarentur, idque David populo nuntiavit, cum, ut dicitur I Paral. xxii, 1, ait: Haec est domus Dei, et hoc est altare in holocaustum Israel. Unde mox latomos, ferrum, ligna caeteramque materiam ad fabricam templi necessariam comparavit, ut ibidem subditur.
Chronologia Regni Davidis Hic terminantur acta politica Davidis, quae scilicet spectant bella et regimen populi. Acta enim Ecclesiastica, et spiritualia hic omittuntur, uti sunt compositio Psalmorum; distributio Levitarum et sacerdotum, ad sacrificandum et psallendum; praeparatio auri, argenti, aeris, ferri, operariorum ad fabricam templi, quae proinde supplentur et fuse enarrantur I Paral. cap. xxiii, usque ad finem libri. Insuper in eodem libro, cap. xxvii, recensentur nomina praefectorum tum exercitus, tum tribuum, ac caeterorum officialium Davidis. Hic ergo finitur liber secundus Regum, qui totus continet acta et gesta politica Davidis, ab initio regni usque ad finem vitae. Ea per singulos ipsius annos apposite et probabiliter (nil enim certi hic definiri potest) distribuunt noster Salianus, Torniellus, Gordonus caeterique Chronologi, ex quibus haec pauca sed praecipua accipe. Anno 20, a Samuele in regem privatim ungitur.
24:1
… Mutano, ad es., I Reg. 3, 4 in II Par. 1, 3; II Sam. 24, 1. 16 sgg. in I Par. 21, 1. 15 sg. 26. Ma tali antologie sono ben risolte dai commentatori cattolici. …
… Terzo passo che menziona S., strumento del «giudizio» divino, è I Par. 21, 1, ove S. (nome proprio!) è sostituito a Jahweh, che nel testo più antico II Sam. 24, 1 tentava direttamente David: cambiamento dovuto a motivi dogmatici, come poi Iubil. 48, 25 trasformerà Ex. 4, 24. Per Tobia padre e figlio e per Sara l'infestazione di Asmodeo reca …
24:2
La formula « da D. a Bersabea » indica i limiti estremi della Palestina (Iudc. 20, 1; I Sam. 3, 20; II Sam. 3, 10; 17, 11; 24, 2.15; I Reg. 4, 25; I Par. 21, 2; II Par. 12, 35; 27, 37). La tribù è omessa nelle genealogie di I Par. 2-12; sembra che fosse estinta dopo l'emigrazione della maggior parte dei …
24:5
… Per l'identificazione, Abel propone Argān a nord-ovest di 'Ammān, oppure Hirbet es-Safrah a 7 km. verso est. Si discute sull'A. di II Sam. 24, 5.
24:7
Anche nel Vecchio Testamento si trovano testi nei quali Canaan significa piuttosto la terra dei Fenici; così, p. es., Iudc. 4, 2, 23; 5, 19; II Sam. 24, 7; Is. 23, 11; Prov. 31, 24; ancora nel Nuovo Testamento Mt. 15, 22 (la «donna cananea»). …
… riconosciuto l'inganno, furono obbligati agli umili servizi di spaccioligna e di acquaioli (Ios. 9, 7; 11, 19). Altro centro importante era nel nord ai piedi del monte Hermon (Ios. 11, 3; Iud. 3, 3) e vi ebbero villaggi propri sino al tempo di David (II Sam. 24, 7). Con gli altri popoli cananei rimasti nel paese, furono al tempo di Salomone costretti a prestar la loro opera per le grandi costruzioni (I Reg. 20, 22; II Par. 8, 7-8) e a poco a …
SIMEONE (EBR. ŠIM'ÔN, GRECO ΣΥΜΖΌΝ)
… I Simeoniti forniscono ancora 7100 guerrieri a David (I Par. 12, 25). Ma già in quest'epoca, e sempre più spesso in seguito, le città già di S. vengono censite come giudaiche: Bethel, Ramoth a sud, Arama, Asan (I Sam. 30, 27-30), Bersabee (II Sam. 24, 7; I Reg. 19, 3; II Reg. 23, 8), Siceleg (I Sam. 27, 6), ecc. (cf. I Par. 4, 28-31).
TIRO (EBR.-FENICIO ŞOR, ŞOR; CF. ŞOR « ROCCA »; GR. TOPOÇ; MOD. ŞUR)
… Sicché la navigazione non è che un aspetto della grandiosa civiltà di T. A parte l'accento a T. in Ios. 19, 29 (cf. II Sam. 24, 7) a proposito della spartizione del Canaan, ove si dice che il confine nord-occidentale di Aser giunge « fino alla città fortificata da T. 9, 10, secondo i Settanta, « fino alla sorgente …
24:16
Talora gli a. per ordine divino puniscono gli uomini (p. es.: Gen. 19, 11; II Sam. 24, 16-17). In Prov. 17, 11 si parla d'un a. crudele che sarà mandato da Dio contro il peccatore.
… città di David » (II Sam. 5, 9). Ma ciò che contribuì a rendere G. capitale fu il trasferimento dell'Arca dell'Alleanza da Cariathiarim a Sion e l'erezione di un altare sull'aia dell'hittita Ornan, dove era comparso l'angelo in occasione della peste (II Sam. 24, 16).
Areuna, da cui David comprò l'area per la costruzione del Tempio, era iebusea (II Sam. 24, 16, 18; II Par. 3, 1). Costretti ai lavori di costruzione da Salomone (I Reg. 9, 20), gli I. finirono con il disperdersi e con l'essere assimilati dagli Israeliti. …
ORNAN (EBR. 'ORNĀN; IN II SAM. 24, 16-25 VOLG. AREUNA, EBR. 'ARAWNĀH)
ORNAN (ebr. 'Ornān; in II Sam. 24, 16-25 Volg. …
… quando poi fu costruito il Tempio in Gerusalemme, esso fu riconosciuto come l'unico luogo legittimo per sacrificare (salvo casi eccezionali di s. offerti dai profeti o in luoghi consacrati da una speciale visione divina: cf. Iud. 6, 20-28; 13, 8-23; II Sam. 24, 16-25; I Reg. 18, 29-38; altri casi sono da ritenersi abusivi). …
… «Omicida dall'inizio» (Io. 8, 44), S. uccide coloro di cui è padrone (cf. II Cor. 2, 11); questa sua funzione mortifera, annullata dal Crocifisso (Hebr. 2, 14), forse è connessa con quella dell'angelo sterminatore (Ex. 12, 23; II Sam. 24, 16; II Reg. 19, 35; Sap. 18, 25; I Cor. 10, 10 sg.). …
24:25
Di questo nome proprio non si fa mai menzione nei testi che raccontano la costruzione del Tempio (II Sam. 24, 25; I Par. 21, 26; II Reg. 6; II Par. 3), e del resto la collina del Tempio, la più bassa fra le circostanti, non poté esser vista da lontano come suppone Gen. 22, 4.
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.