VVith general consent Dauid is annointed king of al Israel. 7. He taketh the towre of Sion in Ierusalem, destroying the Iebuseites. 9. buildeth there a new house: 13 marieth more wiues, and hath more children. 17. The Philiflym: rising against him are ouerthrowen: 22. also the second time.
1Then all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh.Or tutte le tribù d'Israele si presentarono a David in Hebron, e dissero: Noi siamo tue ossa, e tua carne.AND al the tribes of Israel came to Dauid in Hebron, saying: Behold we are thy bone and thy flesh.Et venerunt universæ tribus Israël ad David in Hebron, dicentes: Ecce nos os tuum et caro tua sumus. 2Moreover yesterday also and the day before, when Saul was king over us, thou wast he that did lead out and bring in Israel: and the Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel.Ed anche ne' passati tempi, quando avevamo Saul per nostro re, tu conducevi e riconducevi Israele: e il Signore ha detto a te: Tu sarai pastore del popolo mio d'Israele, e tu sarai condottiere d'Israele.Yea and yesterday also and the day before when Saul was king ouer vs, thou wast he that didst leade vs forth and bring backe Israel: and our Lord sayd to thee: Thou shalt feede my people Israel, and thou shalt be prince ouer Israel.Sed et heri et nudiustertius cum esset Saul rex super nos, tu eras educens et reducens Israël: dixit autem Dominus ad te: Tu pasces populum meum Israël, et tu eris dux super Israël. 3The ancients also of Israel came to the king of Hebron, and king David made a league with them in Hebron before the Lord: and they anointed David to be king over Israel.E anche i seniori d'Israele andarono al re in Hebron, e il re David fece alleanza con essi in Hebron dinanzi al Signore, e unsero David in re d'Israele.The ancientes also of Israel came to the king into Hebron, and king Dauid made a league with them in Hebron before our Lord: and they annointed Dauid to be king ouer Israel.Venerunt quoque et seniores Israël ad regem in Hebron, et percussit cum eis rex David fœdus in Hebron coram Domino: unxeruntque David in regem super Israël. 4David was thirty years old when he began to reign, and he reigned forty years.David avea trent'anni, quando principiò a regnare, e regnò quarant'anni.Thirtie yeares old was Dauid when he began to reigne, and he reigned fourtie yeares.Filius triginta annorum erat David cum regnare cœpisset, et quadraginta annis regnavit. 5In Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel and Juda.Regnò in Hebron sette anni, e sei mesi sopra Giuda: in Gerusalemme regnò trentatre anni sopra tutto Israele, e Giuda.In Hebron he reigned ouer Iuda seuen yeares and six monethes: and in Ierusalem he reigned three and thirtie yeares ouer al Israel & Iuda.In Hebron regnavit super Judam septem annis et sex mensibus: in Jerusalem autem regnavit triginta tribus annis super omnem Israël et Judam.
6And the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.E il re, e tutta la gente che era con lui, si mosse verso Gerusalemme contro li Jebusei che vi abitavano: ed eglino dissero a lui: Non entrerai qua dentro, se non ne leverai i ciechi e gli zoppi: volendo dire: David non ci entrerà.And the king went, & al the men that were with him, into Ierusalem to the Iebuseite the inhabiter of the land: & they said to Dauid: Thou shalt not come in hither, vnlesse thou take away the blind and the lame, saying: Dauid shal not come in hither.Et abiit rex, et omnes viri qui erant cum eo, in Jerusalem, ad Jebusæum habitatorem terræ: dictumque est David ab eis: Non ingredieris huc, nisi abstuleris cæcos et claudos dicentes: Non ingredietur David huc. 7But David took the castle of Sion, the same is the city of David.Ma David prese la fortezza di Sion; questa è la città di David.But Dauid tooke the towre of Sion, this is the citie of Dauid.Cepit autem David arcem Sion: hæc est civitas David. 8For David had offered that day a reward to whosoever should strike the Jebusites and get up to the gutters of the tops of the houses, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: The blind and the lame shall not come into the temple.Perocché David avea in quel giorno proposto un premio a chi avesse superati li Jebusei, e avesse toccati gli embrici de' tetti e levatine i ciechi, e gli zoppi che odiavano Davidde: per questo dicesi in proverbio: Il cieco, e lo zoppo non entreran nel tempio.For Dauid had proposed in that day a reward to whosoeuer should strike the Iebuseite, and touch the gutters of the house toppes, and take away the blind and the lame that hated the soule of Dauid: therefore it is sayd in the prouerbe: The blind and the lame shal not enter into the temple.Proposuerat enim David in die illa præmium, qui percussisset Jebusæum, et tetigisset domatum fistulas, et abstulisset cæcos et claudos odientes animam David. Idcirco dicitur in proverbio: Cæcus et claudus non intrabunt in templum. 9And David dwelt in the castle, and called it, The city of David: and built round about from Mello and inwards.E Davidde abitò nella fortezza, e nomolla Città di David: e fecevi edifizii all'intorno, e interiormente principiando da Mello.And Dauid dwelt in the towre, and called it, The citie of Dauid: & built round about from Mello and inwards.Habitavit autem David in arce, et vocavit eam civitatem David: et ædificavit per gyrum a Mello et intrinsecus.
10And he went on prospering and growing up, and the Lord God of hosts was with him.E andava fortificandosi, e crescendo ogni dì più, e il Signore Dio degli eserciti era con lui.And he went prospering and growing vp, and our Lord the God of hostes was with him.Et ingrediebatur proficiens atque succrescens, et Dominus Deus exercituum erat cum eo. 11And Hiram the king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons for walls: and they built a house for David.Oltre a ciò Hiram re di Tiro mandò ambasciatori a David, e legni di cedro, e legnajuoli e lavoratori di pietre per far case: e questi edificarono la casa di David.Hiram also the king of Tyre sent messengers to Dauid, and ceder trees, and carpenters, and masons for walles: and they built a house for Dauid.Misit quoque Hiram rex Tyri nuntios ad David, et ligna cedrina, et artifices lignorum, artificesque lapidum ad parietes: et ædificaverunt domum David. 12And David knew that the Lord had confirmed him king over Israel, and that he had exalted his kingdom over his people Israel.E David riconobbe, come il Signore avea assicurato a lui il regno d'Israele, e lo avea innalzato al trono del popol suo d'Israele.And Dauid knew that our Lord had confirmed him king ouer Israel, and that he had exalted his kingdome ouer his people Israel.Et cognovit David quoniam confirmasset eum Dominus regem super Israël, et quoniam exaltasset regnum ejus super populum suum Israël. 13And David took more concubines and wives of Jerusalem, after he was come from Hebron: and there were born to David other sons also and daughters:Prese pertanto David ancora concubine, e mogli di Gerusalemme, quando vi andò da Hebron: ed ebbe David altri figliuoli, e figlie.Dauid therefore tooke yet concubines and wiues of Ierusalem, after he was come from Hebron: and there were borne to Dauid other sonnes also and daughters:Accepit ergo David adhuc concubinas et uxores de Jerusalem, postquam venerat de Hebron: natique sunt David et alii filii et filiæ: 14And these are the names of them, that were born to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon,E i nomi di quelli che a lui nacquero in Gerusalemme son questi: Samua, e Sobab, e Nathan, e Salomon,And these be the names of them, that were borne to him in Ierusalem, Samua, and Sobab, and Nathan, and Salomon,et hæc nomina eorum, qui nati sunt ei in Jerusalem: Samua, et Sobab, et Nathan, et Salomon, 15And Jebahar, and Elisua, and Nepheg,E Jebahar, ed Elisua, e Nepheg,and Iebahar, and Elisua, and Nepheg,et Jebahar, et Elisua, et Nepheg, 16And Japhia, and Elisama, and Elioda, and Eliphaleth.E Japhia, ed Elisama, ed Elioda, ed Eliphaleth.and Iaphia, and Elisama, and Elioda, and Eliphaleth.et Japhia, et Elisama, et Elioda, et Eliphaleth.
17And the Philistines heard that they had anointed David to be king over Israel: and they all came to seek David: and when David heard of it, he went down to a strong hold.Ma i Filistei avendo udito, come David era stato unto re d'Israele, si mossero tutti contro Davidde: la qual cosa avendo saputa David, si ritirò in un luogo munito.The Philistijms therefore heard that they had annointed Dauid to be king ouer Israel: and they went vp al to seeke Dauid: which when Dauid had heard, he went downe into a hold.Audierunt ergo Philisthiim quod unxissent David in regem super Israël, et ascenderunt universi ut quærerent David: quod cum audisset David, descendit in præsidium. 18And the Philistines coming spread themselves in the valley of Raphaim.E i Filistei, arrivati che furono, si stesero nella valle di Raphaim:And the Philistijms coming were spred in the Vale Raphaim.Philisthiim autem venientes diffusi sunt in valle Raphaim. 19And David consulted the Lord, saying: Shall I go up to the Philistines? and wilt thou deliver them into my hand? And the Lord said to David: Go up, for I will surely deliver the Philistines into thy hand.E David consultò il Signore, e disse: Andrò io contro i Filistei? e li darai tu nelle mie mani? E il Signore disse a David: Va, che io darò certamente i Filistei nelle tue mani.And Dauid consulted our Lord, saying: Shal I goe vp to the Philistijms? and wilt thou geue them into my hand? And our Lord sayd to Dauid: Goe vp, because deliuering I wil geue the Philistijims in thy hand.Et consuluit David Dominum, dicens: Si ascendam ad Philisthiim ? et si dabis eos in manu mea ? Et dixit Dominus ad David: Ascende, quia tradens dabo Philisthiim in manu tua. 20And David came to Baal Pharisim: and defeated them there, and he said, The Lord hath divided my enemies before me, as waters are divided. Therefore the name of the place was called Baal Pharisim.David allora andò a Baal Pharasim, e ivi gli sconfisse, e disse: Il Signore ha dispersi i miei nemici dinanzi a me, come si disperge l'acqua. Per questo fu nomato quel luogo Baal Pharasim.Dauid therefore came into Baal Pharasim: and stroke them there, and said: Our Lord hath diuided mine enemies before me, as waters are diuided, therefore the name of the place was called Baal Pharasim.Venit ergo David in Baal Pharasim: et percussit eos ibi, et dixit: Divisit Dominus inimicos meos coram me, sicut dividuntur aquæ. Propterea vocatum est nomen loci illius, Baal Pharasim. 21And they left there their idols: which David and his men took away.E quelli lasciaron ivi i loro idoli, i quali furon presi da David, e dalla sua gente.And they leift there their grauen goddes: which Dauid, and his men tooke.Et reliquerunt ibi sculptilia sua, quæ tulit David et viri ejus.
22And the Philistines came up again and spread themselves into the valley of Raphaim.E tornaron nuovamente in campo i Filistei, e si distesero nella valle di Raphaim.And the Philistians added yet to go vp, and spred themselues in the Vale RaphaimEt addiderunt adhuc Philisthiim ut ascenderent, et diffusi sunt in valle Raphaim. 23And David consulted the Lord: Shall I go up against the Philistines, and wilt thou deliver them into my hands? He answered: Go not up against them but fetch a compass behind them, and thou shalt come upon them over against the pear trees.E David consultò il Signore, e disse: Andrò io contro i Filistei, e li darai tu nelle mie mani? E quegli rispose: Non andar direttamente verso di essi; ma gira dietro a loro, e andrai a loro dirimpetto a' peri.And Dauid consulted our Lord: Shal I goe vp against the Philistijms, and wilt thou deliuer them into my handes? Who answered: Goe not vp against them, but fetch a compasse behind their backe, and thou shalt come to them over against the peare trees.Consuluit autem David Dominum: Si ascendam contra Philisthæos, et tradas eos in manus meas ? Qui respondit: Non ascendas contra eos, sed gyra post tergum eorum, et venies ad eos ex adverso pyrorum. 24And when thou shalt hear the sound of one going in the tops of the pear trees, then shalt thou join battle: for then will the Lord go out before thy face to strike the army of the Philistines.E quando sentirai il rumore di un che cammini sulla vetta de' peri, allora attaccherai la mischia: perocché allora il Signore verrà teco ad assalire il campo de' Filistei.And when thou shalt heare the sound of one going in the toppe of the pearetrees, then shalt thou enter battel: because then wil our Lord goe forth before thy face, to strike the campe of the Philistijms.Et cum audieris sonitum gradientis in cacumine pyrorum, tunc inibis prælium: quia tunc egredietur Dominus ante faciem tuam, ut percutiat castra Philisthiim. 25And David did as the Lord had commanded him, and he smote the Philistines from Gabaa until thou come to Gezer.E David eseguì il comando del Signore, e mise in rotta i Filistei da Gabaa fino a Gezer.Dauid therefore did as our Lord had commanded him, and he stroke the Philistijms from Gabaa, vntil thou come to Gezer.Fecit itaque David sicut præceperat ei Dominus, et percussit Philisthiim de Gabaa usque dum venias Gezer.
5:1
Year of the World 2956, 1 Paralipomenon xi.
Calmet
Tribes. Thus were God's promises sweetly fulfilled, and David obtained the quiet dominion over all Israel, excepting perhaps a few of the tribe of Benjamin, according to the Vulgate, 1 Paralipomenon 12:29. an army of 340,822 was collected on this occasion; and David signalized the commencement of his reign, by the taking of Jerusalem. (Calmet)
Calmet
The tribe is Issachar is not specified in the text; but Josephus asserts, that 20,000 of them assembled; so that the army would amount to 359 (Salien) or 60[360?] thousand, besides the 822. (Calmet)
Salien
These might be considered as deputies of all the rest of their brethren, 1 Paralipomenon 12:38. They were abundantly supplied with all necessities. (Salien)
Calmet
Flesh, of the same nation, as Moses had specified, Deuteronomy 17:15. (Calmet)
5:2
Haydock
Lead out to battle. His experience in war was a great recommendation. (Haydock)
Haydock
Feed, as a shepherd, under which character he is first represented. (Haydock)
Haydock
Other rulers were afterwards honoured with the same title, (Calmet) particularly the governors of the Church, Acts xx., etc. David's name is written without i, in the books before the captivity; whence Kennicott would infer, that the canticles were perhaps not the work of Solomon, as the i occurs there; Duid for Dud. (Haydock)
5:3
Haydock
Ancients; princes of the tribes, and officers, (Calmet) with all the chief magistrates. (Haydock)
Calmet
The high priest, Abiathar, received the oaths of allegiance from the people, and of the king, who promised to govern according to the laws of God. The ark was probably present, and innumerable sacrifices offered on this solemn occasion, as was usual, 1 Paralipomenon 12:26. Hebron continued to be a place for sacrifices, chap 15:7. (Calmet)
Tostat
David had erected here a temporary altar and tabernacle, where Abiathar officiated in his pontifical robes, as it was not safe for the people to go into the dominions of Isboseth, either to Gabaon or to Cariathiarim. (Tostat)
Haydock
Israel, acknowledging the right which David had to the throne, by God's appointment. (Haydock; Worthington)
5:4
Du Hamel
Forty, a round number, as another half year is specified below; (Calmet) or Solomon might be crowned at the expiration of the 40th year. (Du Hamel)
5:6
Kennicott
Land. This was the only canton which the infidels still retained, as they had still possession of the citadel of Jebus, (Calmet) though the Israelites had been in the country above 400 years. (Kennicott)
Haydock
Nothing could reflect greater glory on the beginning of David's reign, than the seizing of this place, (Calmet) which was deemed so impregnable, that the Jebusites thought the blind and the lame were sufficient to defend it. (Haydock)
They placed some upon the walls, (Menochius) "despising him, on account of the strength of their walls."
5:7
Castle: "the lower city," (Josephus) spread over Mount Sion.
5:8
Hugo of Vienna
Gutters. Hebrew Tsinnor, "through (Nodius) the subterraneous passage," (leading to the tops of the houses.) (Hugo of Vienna)
Kennicott
Thus Babylon was taken by Cyrus, who passed through the channel of the Euphrates, the waters of which he had let out; though the inhabitants had derided his attempt to take the city by siege, as the men of Jebus do here. Polybius says, "Rabatamana, a city of Arabia, could not be taken, till one of the prisoners shewed the besiegers a subterraneous passage, (uponomon) through which the besieged came down for water." Of the same nature were the gutters here spoken of. (Kennicott)
Josephus
"The king promised to give the command of the army to the man who would pass through the cavities (pharaggon) below, and take the citadel." (Josephus)
Calmet
This reward is expressly mentioned in 1 Paralipomenon 11:6, with the person who obtained it; (St. Jerome, Trad.) and it seems, after David, this ought to be inserted, "shall be the head and captain. And Joab, the son of Sarvia, went up first, and was made the general." (Haydock) ---Hatred. Hebrew, "that are hated by David's soul." Cajetan supposes that the Jebusites in the citadel, are thus distinguished from those who dwelt peaceably in the lower town, with the Israelites. (Calmet)
Haydock
Proverb. Protestants insert, "He shall be head and captain. Wherefore they said, the blind....into the house." What is translated temple, may denote also, "the house" of David, or "the place" where this provocation had been given. (Haydock)
Worthington
Idols shall never be adored in the true Church. (Worthington)
Calmet
Some think that the blind and the lame were excluded from the temple, or from David's palace. But we find that they had free access to the temple; (Matthew 21:14., and Acts 3:2.) and Miphiboseth ate at David's table, though he was lame. If the Jebusites be designated, they were already excluded from the temple, like other infidels of Chanaan. (Calmet)
Haydock
Josephus ([Antiquities?] 7:3.) insinuates, that "David drove them from Jerusalem," though we read of Areuna residing there, 2 Kings 24:16. But he might be a proselyte before, and not dwell in the fort. The expression seems however to be proverbial, to signify any very difficult enterprize, which proves successful, and contrary to expectation. (Haydock)
Tirinus
The Jebusites were thus derided (Sanctius) in their turn. (Tirinus)
Haydock
Whether Joab took this strong place by a subterraneous passage, (Haydock) or scaled the walls, and so got to the top, whence the water falls, as from a gutter; (Calmet) it is certain that he displayed the utmost valour, and thus obtained the confirmation of his authority, which David would perhaps have willingly taken from him, (Salien) if another had offered himself, and performed this hazardous enterprize. (Haydock)
Kennicott
He made a fair offer to all Israel, as they probably expected. (Kennicott)
5:9
Calmet
Inwards. He built or repaired the higher "city of David," beginning at Mello, to "fill up" the valley, which Solomon finished, and adorned with a palace, 3 Kings 9:15., and 4 Kings 12:20. The place is probably called Asaramel, 1 Machabees 14:27. (Calmet)
Kennicott
Septuagint and Josephus generally understand Mello to designate the citadel of Sion, or "a complete fortification," to defend the city. Instead of inwards, the Septuagint have, "and his house." But ubithe means, "and to the house," temple, or fort, whence he began the enclosure, so as to make a complete communication. (Kennicott)
Pliny
This city became "the most famous in all the East." (Pliny, [Natural History?] 5:14.)
Tacitus
"Walls, built in a crooked manner, according to the rules of art, enclosed two hills, immensely high." (Tacitus, Hist. v.)
Josephus
These hills were multiplied, on account of their different summits, so that Josephus speaks of five hills. The palace of David stood on Sion, and the temple on Moria, which was a part of it still more elevated, towards the east. The other hill is often called Acra, by Josephus, and lay southward of Sion. Here the ancient town of Jebus was built. The Machabees took in an adjoining eminence. (Josephus, Jewish Wars 6:6.)
Calmet
Bethsetta, or the new city, was afterwards enclosed. Herod adorned the city with many superb monuments, both of a public and of a private nature. (Calmet)
Haydock
We read of ten gates, and of four towers, belonging to this city. It was not well supplied with water, and what it had was brackish. The walls seem never to have exceeded four and a half miles; now they are only three, and include Mount Calvary, which was formerly no part of the city. Button says a valley run from west to east, between the two hills of Zion on the south, and Acra on the north; which contradicts the former statement. (Haydock)
Menochius
Villalpand supposes that the citadel was nine and a half stadia, and all the city thirty-five stadia in circumference, eight of which make an Italian mile. (Menochius)
5:11
5:12
Calmet
Over. Hebrew, "for." The king is bound to promote the welfare of his people. (Calmet)
Haydock
But the same word means "over," as the Protestants allow. (Haydock)
Calmet
Success constantly attending David, was an earnest that the Lord had not rejected him. (Calmet)
5:13
Challoner
David took more concubines and wives of Jerusalem. Not harlots, but wives of an inferior condition: for such in Scripture are styled concubines. (Challoner)
Calmet
He had in all eight wives, and ten whom he married with less solemnity. He might desire to attach the principal families of the nation, as well as some foreign princes, to his interests. Moses forbids a king to have too many wives, Deuteronomy 17:17. (Calmet)
Menochius
But David is never blamed for the transgression of this precept. See 2 Kings 3:1. (Menochius)
5:16
Calmet
Eliphaleth. Septuagint reckon twenty instead of eleven. (Calmet)
Kennicott
The Vatican copy has twenty-four, as some of the names have been read differently, so as to make two persons, and thus frequently a double translation occurs in the Septuagint; the one being taken either from Aquila, etc., or from some more early version, of which we know not the author. (Grabe) (Kennicott, Diss. 2:p. 404.)
5:17
Haydock
Seek, or attack David. He went out to meet them. (Par.[1 Paralipomenon 14:8.?]) But receiving an order not to join battle as yet, retired to Odollam, (chap. 23:13., and 1 Paralipomenon 11:15.; Calmet) a strong hold, with which he was perfectly acquainted. (Haydock)
5:18
Menochius
Raphaim. Septuagint, "of Titans," (Calmet) or giants who had dwelt there. (Menochius)
Haydock
It lay to the west (Menochius) or south of Jerusalem, and extended as far as Bethlehem. David was still more to the south, (Calmet) so that he seemed to be cut off from his capital. But it was secure enough. (Haydock)
On this occasion, three of his brave men went through the midst of the enemies' ranks, to fetch water from the spring of Bethlehem, 2 Kings 23:16.
5:20
Haydock
Baal-Pharisim, "the master of the divisions, or god of the scattered;" as the place was afterwards called, in memory that David became master, and put the enemy to flight, taking their idols, (Calmet) which were unable to save themselves. (Haydock)
5:21
Away, and burnt. (Par.[1 Paralipomenon 14:12.?) The ark had on the contrary proved fatal to the gods, and to the people of the Philistines; who might hence perceive the difference there was between the true God and their false gods.
5:23
Calmet
Shall, etc. This consultation is omitted in Hebrew. (Calmet)
Haydock
Protestants, "and when David inquired of the Lord, he said, "Thou shalt not," etc. Septuagint, "and David," etc. (Haydock)
Trees. Hebrew Becaim. Septuagint, "of lamentation," Judges 2:1.
5:24
Menochius
Trees. Many translate the Hebrew, "mulberry trees," or leave the original word, becaim, "the heights of Bochim." Septuagint seem to give a double version: "the sound of the agitation (or Alexandrian, "shutting up," (Haydock) as with an army on all sides) of the woods, of the lamentation." (Menochius)
5:25
Calmet
Gabaa, which some would understand of "the hills" of Bochim. (Calmet)
Haydock
But in Septuagint (Alexandrian) and in Paralipomenon, we read Gabaon, a city near the birth-place of Saul. (Haydock)
Calmet
David pursued the enemy by Gabaa, and took from them all the cities of which they had taken possession, after their victory. (Calmet)
5:13
5:3
They annoint him againe in confirmation of their consent (as Iuda had donne chap. 2) acknowledging Gods ordinance. 1. Reg. 16.
5:7
King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue. Iosue. 15.
5:8
Idoles that haue eyes and can not see, feete and can not goe, shal not enter into the Church of Christ.
5:21
sculp. ••lia,
5:1
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.73
… But was not Basil as an infant consecrated to God from the womb, and offered with a coat at the altar, and was he not a seer of heavenly things, and anointed of the Lord, and the anointer of those who are perfected by the Spirit? Among the kings, David is celebrated, whose victories and trophies
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.7
… Worthily, then, was he called for by all the people. All the tribes of Israel came to him saying: “Behold, we are thy bone and thy flesh. Also yesterday and the day before when Saul lived, and reigned, thou wast he that leddest out and broughtest in Israel. And the Lord said to thee, Thou shalt feed My people!”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 4.10
… “But ye are not in the flesh but in the spirit,” and again “Flesh and blood shall not inherit the kingdom of God:” lastly there follows, “Neither shall corruption inherit incorruption.” Sometimes it stands for consanguinity and relationship, as here: “Behold we are thy bone and thy flesh,”
5:6
Tertulliano † 220 d.C. The Five Books Against Marcion 4.36
… whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold)
5:7
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.4.2
2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore “the law and the prophets were” with them “until John.” And therefore Jerusalem, taking its commencement from David,
san Girolamo † 420 d.C. The Letters of St. Jerome 108.9
… What tears she shed there, what groans she uttered, and what grief she poured forth, all Jerusalem knows; the Lord also to whom she prayed knows. Going out thence she made the ascent of Zion; a name which signifies either “citadel” or “watch-tower.” This formed the city which David formerly stormed and afterwards rebuilt.
5:8
Tertulliano † 220 d.C. The Five Books Against Marcion 4.36
… —in which respect (I should rather say) that they were a type of people equally blind, who in after-times would not admit Christ to be the son of David—so, on the contrary, Christ succoured the blind man, to show by this act that He was not David’s son, and how different in disposition He was, kind to the blind, while David ordered them to be slain.
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 62.5
… For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss. For old vinegar also is said of the old men, of whom hath been said, “For to them is no changing;” namely, that the Jebusites should be overthrown, and Jerusalem be builded.
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sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.1.4
4. Whence, for instance, came that verse, “His offspring truly are we,” whereof Paul, by prophetic experience, taught, makes use? The course of prophetic speech avoids neither the Giants nor the Valley of the Titans,
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sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.35
… His strength depended more on his own arm than on the weapons of others. Then, at a distance, to get a stronger throw, with one cast of a stone, he slew his enemy. After that he never entered on a war without seeking counsel of the Lord.
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1. Et venerunt universae tribus Israel ad David in Hebron, ut eum sibi regem crearent communi omnium consensu. Vide I Paral. XII, 23 et seq., ubi fuse hic tribuum adventus et ordo describitur. Dicentes: Ecce nos, os tuum et caro tua sumus, hoc est, nos cognati tui sumus, ita Chaldaeus: ne enim putaret quis David sanguine contingere tribum Juda duntaxat, ex qua oriundus erat, ideoque eum solius tribus Juda esse regem, hac de causa caeterae undecim tribus hic asserunt Davidem quoque suum esse consanguineum; omnes enim tribus erant consanguineae, eo quod ex duodecim fratribus Patriarchis filiis Jacob prognatae essent. Haec est ergo prima ratio, cur David sibi in regem eligant, quod ex eis sit ortus, eisque sanguine junctus: sequitur ratio secunda.
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2. Sed et heri et nudiustertius, cum esset Saul rex super nos, tu eras educens et reducens Israel, q. d. Tu sub rege Saule magis rexisti populum, quam Saul, proque feliciter semper pugnasti; par ergo est ut Saule mortuo quasi rex nos regere pergas. Sequitur tertia ratio petita ex Dei decreto et oraculo de Davidis regno per Samuelem edito. Dixit autem Dominus ad te: Tu pasces populum meum Israel. "Pasces," id est reges; hoc enim est Hebraeum הרעה tire et Graecum המשמילג. Unde sciant reges se debere regere pascendo populum, eo modo quo pastor pascit oves; quocirca Homerus Agamemnonem regem ποιμένα λαῶν, id est, pastorem populorum vocat.
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3. Percussit cum eis rex David foedus in Hebron coram Domino, id est, coram toto coetu et synagoga populi fidelis, sive duodecim tribuum, cui praesidebat Deus; nam arca Dei non erat in Hebron; quare coram ea hoc foedus sanciri non potuit. Hoc "foedus" erat mutua promissio, qua David promittebat se fideliter regnum Israel administraturum juxta leges a Deo sancitas Deuter. XVII, 16 et seq. Israelitae vero vicissim promittebant se illi obedientes et fideles fore. Unxeruntque David in regem super Israel. David ter unctus est in regem Israel: primo, secreto in domo patris a Samuele; secundo, publice a sola et tota tribu Juda; tertio, hic ab omnibus tribubus. David fuit typus Christi, qui tripliciter quoque unctus est: primo, gratia unionis personalis, propter quam jus adeptus est in omnes Dei electos, ut eorum princeps et caput; secundo, gratia redemptionis in morte: propter quam "Deus exaltavit illum et donavit ei nomen, quod est super omne nomen," et reipsa regnare coepit super patres, quos e subterraneis locis eduxit, et paucos Apostolos atque discipulos; tertio, gratia supremi triumphi: Cum "data est ei omnis potestas in coelo et in terra," et Spiritu Sancto misso de coelo, omnes gentes servierunt ei; et impletur illud indies juxta Psalm. II: "Postula a me, et dabo tibi gentes haereditatem tuam et possessionem tuam terminos terrae." Quin et rex triplici jure fuit: primo, ut Deus: "Rex regum et Dominus dominantium;" secundo, ut homo, filius et successor Davidis regis, unde Nathanael, Joan. cap. 1, vers. 49: "Rabbi, tu es rex Israel;" et turbae venturae erant Joan. cap. VI, vers. 15: "Ut raperent eum et facerent eum regem;" quae divinitatem ejus non norant: eaedemque ingredienti Hierosolymam succlamabant Joan. cap. XII, vers. 13: "Benedictus qui venit in nomine Domini rex Israel;" tertio, ut Homo Deus, ex quo dicebat Matthaeus, cap. XXVIII: "Data est mihi omnis potestas in coelo et in terra." Ita Noster, Salianus in Annalibus, anno Salomonis 2, num. 98.
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4. Filius triginta annorum erat David, cum regnare coepisset. "Filius triginta annorum," id est, vir triginta annorum. Est Hebraismus, quem explicui lib. I, cap. XI, vers. 1. Hinc patet Davidem fuisse juniorem Jonatha, qui erat quadraginta annorum et amplius, uti ostendi cap. II, vers. 10. Mirum ergo nonnullos censere Davidem fuisse seniorem Jonatha, quibus favet S. Ambrosius, lib. I Offic. cap. XXXII, dicens: "David, cum esset prudentior, Jonathae tamen junioris consiliis acquiescebat." Allegorice, David hic uti et in aliis omnibus typus fuit Christi; audi Angelomum: "Quod David triginta annorum regnare coepit, praefigurabat quod Dominus noster triginta annorum venit ad baptismum, et incipiebat Evangelium regni praedicare; cujus regnum sempiternum, et potestas ejus alteri non dabitur. Quadragenarius enim numerus, qui ex quaterdenis constat, plenitudinem temporum, et rerum perfectionem significat." Hoc repraesentavit regnum Davidis, quod fuit quadraginta annorum. Et quadraginta annis regnavit, additis septem mensibus; nam septem annis et sex mensibus regnavit super Judam, deinde triginta tribus annis super totum Israel; nisi dicas hos triginta tres annos non fuisse integros, et defuisse eis sex menses; sic enim praecise regnavit quadraginta annis, mortuusque est anno aetatis septuagesimo. Hebraei apud S. Hieronymum in Tradit. dicunt Davidem regnasse quadraginta annis et sex mensibus; sed hos menses non computari, eo quod David per sex menses Absalomum fugerit, vel morbo laborarit. Planius dicas Scripturam saepe numeros integros consignare, et fractiones sive minutias numerorum omittere.
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6. Et abiit rex et omnes viri qui erant cum eo in Jerusalem, ut ex Hebron sedem regni transferret in Jerusalem, eamque faceret regni et synagogae metropolim. Vide quae de Jerusalem dixi Judic. cap. 1 et alibi. Non ingredieris huc, nisi abstuleris caecos et claudos dicentes: Non ingredietur David huc. Quaeres, quinam hi caeci et claudi? Primo, nonnulli putant fuisse imagines et statuas caecorum et claudorum effictas in muris, ut per eas significarent Jebusaei, arcem Sion ita esse celsam et munitam, ut ipsis nihil agentibus, a statuis istis defendi posset. Secundo, Aben-Ezra, R. Salomon caeterique Rabbini censent fuisse duas imagines duorum Patriarcharum, unam Isaaci caeci, alteram Jacobi claudi, ut per eas admonerentur Israelitae foederis, quod cum Isaac et Jacob eorum, pepigerat Abimelech ipsorum avus, Genes. XXVI, ac proinde abstinerent a bello et invasione suae arcis in Sion. Tertio, Burgensis censet fuisse idola, quae Jebusaei quasi deos tutelares collocarint in muris. Quarto, Chaldaeus caecos et claudos accipit non corporales, sed spirituales: qui scilicet mente caecutirent et claudicarent; unde vertit, peccatores et culpatos. Quinto et genuine, veri et proprie dicti hic intelliguntur caeci et claudi; tales enim milites, quibus in praelio effossi erant oculi, et tibiae fractae, Jebusaei collocarunt in muris et turribus altissimis arcis Sion, praefidentes loci munitioni, ad sarcasmum et hostilem irrisionem Davidis, q. d. Frustra tentas, o David, oppugnare nostram arcem quae ita loci natura munita est, ut a solis caecis et claudis quos in ea vides, defendi possit. Age ergo, si tibi cor est arcem oppugnare, vola in ejus muros, et ex eis tolle caecos et claudos, itaque arcem ingredere et occupa; sed scito, post caecos et claudos, nos oculatos pedibusque et manibus valentes tibi occursuros, et te tuosque e muris deturbaturos: ita Josephus, lib. VII Antiquit. cap. II. Procopius, Theodoretus, Angelomus, Abulensis, Serarius et alii. Sic Tyrii, ait Lyranus, in muris Tyri munitissimis constituerunt pygmaeos, quasi illi soli eos propugnare sufficerent. Ezech. XXVII, 11. Vide ibi dicta. Addunt Hebraei apud S. Hieronymum in Tradit., et Glossa, Jebusaeos a Davide vocatos fuisse caecos et claudos, id est debiles et inermes, ideoque ipsos hoc convicium in Davidem per sarcasmum retorsisse, eique suos caecos et claudos objecisse, q. d. Posuimus in muris nostris defensores caecos et claudos, quia tu nos caecos et claudos vocitas; age ergo, experire an tales simus, et cum caecis et claudis hisce dimica, ac videbis non nos, sed tuos milites fieri claudos et caecos; est hoc scomma militare. Addunt alii Jebusaeos vocasse Hebraeos caecos et claudos. Sic enim Manethon, Lysimachus et alii apud Josephum, lib. I Contra Appion., conviciantur Moysen et Hebraeos ob lepram, scabiem aliosque morbos a rege fuisse ejectos. Quare Moysen octoginta millia leprosorum, mancorum et mutilorum, v. g. caecorum et claudorum ex Aegypto eduxisse. Scomma ergo hoc in Hebraeos detorserunt Jebusaei, q. d. Vos, Hebraei, cum Moyse vestro estis leprosi, mutili, caeci et claudi, ideoque ab Aegyptiis ejecti; vultis ergo occupare arcem nostram Sion? sane nos experiemini valentiores Aegyptiis, qui vos quasi caecos et claudos facile hinc propulsabimus. Insultarunt ergo Davidi, q. d. Tu cum caecis et claudis tuis Hebraeis non ingredieris huc: facesse ergo hinc, et abi redique ad tuos Aegyptios.
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7. Cepit autem David arcem Sion. Nota: David conviciis Jebusaeorum animum non demisit: sed extulit, ac propositis ingentibus praemiis milites incitavit ad arcem Sion invadendam, qui promissis illecti animose in arcem conscenderunt, eamque occuparunt, ac caecos et claudos ibidem a Jebusaeis positos deturbarunt. Porro David anno primo regni sui super totum Israel, qui fuit vitae ejus trigesimus octavus, cepit Sion et Jerusalem, ac sedem regni ex Hebron in illam transtulit, in illaque regnavit triginta tribus annis, ut dictum est vers. 5.
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8. Proposuerat enim David in die illa praemium, qui percussisset Jebusaeum, et tetigisset domatum fistulas, id est, tectorum imbrices vel canales, per quos aqua e tectis in terram defluebat, q. d. Proposuit David praemium ei qui primus summitates murorum et canalium Sionis apprehendisset, ac eos transiliens in arcem intrasset. Praemium erat ut is fieret dux et princeps militiae Davidis. Fecit hoc Joab, qui proinde licet ob caedem Abner mereretur hoc principatu privari, tamen ob superatam arcem Sion, quod scilicet primus in eam, non per cedrum ab Hebraeis ad hoc excisam, ut nugantur Hebraei, sed per admetas arci scalas conscendisset, meruit a Davide in principatu hoc suo confirmari, ut patet I Paral. cap. XI, vers. 6. Cum enim undique scalae ab Hebraeis arci admoverentur, multique per eas in muros evadere contenderent, Joab omnes superavit, primusque in muros ascendit, ut notam sceleris occisi a se Abner hac generositate et victoria deleret, atque Jebusaeos arcis custodes occidit ad unum omnes, excepto unico Areuna, qui Judaeis erat amicissimus, ait Josephus. Hic enim Davidi vendidit aream in monte Sion, ad fabricandum in ea templum, de quo cap. XXIV. Et abstulisset caecos et claudos odientes animam David. Hinc patet veros caecos et claudos, milites Jebusaeos positos fuisse in muris Sionis, quos David per Joab abstulit, et, ut aiunt Septuaginta Romana, pugione occidit. Objiciebat Marcion Christum non esse filium Davidis, vel certe ab eo esse degenerem, eo quod David occidisset caecos et claudos quos Christus sanabat. Respondet Tertullianus, lib. IV Contra Marcion. XXXVI, Davidem occidisse Jebusaeos caecos et claudos "odientes animam David;" at caeci et claudi curati a Christo non odiebant, sed amabant Christum, ab eoque visum poscebant. Quare caeci illi et claudi Jebusaei resistentes Davidi repraesentabant, ait Angelomus, Scribas et Pharisaeos, qui spiritualiter erant caeci, quia non agnoscebant Christum, et claudi, quia ad bona opera erant tardi et inepti, quos proinde Christus redarguit et morte aeterna punivit, de quibus ipse ait: "Caeci sunt et duces caecorum," Matth. cap. XV, ver. 14, et cap. XXIII, vers. 13: "Vae vobis, Scribae et Pharisaei hypocritae, quia clauditis regnum caelorum ante homines; vos enim non intratis, nec introeuntes sinitis intrare." Mystice ergo, caeci et claudi sunt infideles, haeretici et fideles prave viventes, qui factis negant, quae se credere profitentur, quique in via Dei claudicant, nunc Deo, nunc mundo servire et placere conantes. Hi non ingrediuntur templum coeleste. Quocirca S. Paulus, Hebr. cap. XII, 13, dixit: "Propter quod remissas manus, et soluta genua erigite, et gressus rectos facite pedibus vestris, ut non claudicans quis erret, magis autem sanetur." Oremus ergo cum Psalte Deum, "ut non infirmentur vestigia nostra." Psalm. XVII, 37; "et ut ponat pedes nostros quasi cervorum," ibidem vers. 34; "ut viam mandatorum Dei curramus," Psalm. CXVIII, 32. Sapienter S. Ambrosius, serm. 68: "Petrus, ait, petra est super quam aedificatur Ecclesia, ideoque sicut in Ecclesia fidei fundamentum continet, ita et in homine membrorum fundamenta confirmat, uti claudo gressum restituit, Act. III, 7; et ut Christianus non jam trepidus et imbecillis possit super petram Ecclesiae, sed robustus et fortis incedere." Idcirco dicitur in proverbio: Caecus et claudus non intrabunt in templum. Hebraice, in domum; quod Salianus et alii accipiunt de domo, sive palatio Davidis; Vatablus de arce Sion, q. d. Quia caeci et claudi Jebusaei restiterunt Davidi in arce Sion, eumque irriserunt; hinc sanxit David, eisque hanc paenam statuit, ut nemo eorum deinceps arcem Sion, et domum suam in arce sitam ingrederetur. Verum Noster et Septuaginta domum Dei intelligunt, scilicet templum. Porro poterant Hebraei caeci et claudi ingredi templum vetus; nam eos in illo curavit Christus, Matth. cap. XXI, vers. 14. David ergo templi ingressu arcuit et prohibuit non Hebraeos, sed Jebusaeos caecos et claudos, qui ipsum irriserunt, q. d. Vos Jebusaei caeci et claudi superbe insultastis Davidi, quod ipse nequiret occupare arcem Sionis: idcirco ipse ea occupata vobis in congruam paenam hoc scomma in vos retorquet, statuitque ne quis vestrum in arcem Sion, et multo minus in tabernaculum, vel templum in monte Sion aedificatum ingrediatur; quare vestrum dicterium in proverbium abiit, ut, cum quem stultae suae ostentationis meritas dare poenas, illamque in caput ostentantis retorqueri homines vident, dicant: "Caecus et claudus non intrabunt in templum," q. d. Hic jactabundus donum suum, quod superbe ostentabat, perdidit, eoque in paenam jactantiae suae spoliatus est. Idipsum tamen ad litteram dicitur a sacerdotibus, qui, si caeci essent vel claudi, arcebantur ministerio templi, Levit. cap. XXI, vers. 18. Alii putant hoc proverbium dici de re impossibili, ut, cum quid impossibile quis tentat, dicatur ei: "Caecus et claudus non intrabunt in templum," q. d. Rem impossibilem tentas eamque possibilem efficere satagis, sed frustra. Hic fuit primus actus regni Davidis super totum Israel, scilicet occupatio Sionis, ac regii throni translatio ex Hebron in Sion et Jerusalem. Volebat enim Deus in ea statuere caput regni et synagogae, eo quod Christus Davidis antitypus in eadem erat praedicaturus et erecturus Ecclesiam, ibique regnum suum spirituale inchoaturus, juxta illud Isaiae cap. II, vers. 3: "De Sion exibit lex, et verbum Domini de Jerusalem." Ecclesia enim est Sion, id est specula, quia per fidem speculatur Deum in terris, et per visionem eumdem speculabitur in coelis. Et cap. LXII, vers. 1: "Propter Sion non tacebo, et propter Jerusalem non quiescam, donec egrediatur ut splendor justus ejus, et Salvator ejus ut lampas accendatur."
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9. Et aedificavit per gyrum a Mello. De Mello et totius Hierosolymae situ et structura, vide Adrichomium, Ariam et Vilalpandum, lib. II De Templo, cap. II, in Apparatu: praefectus hujus aedificationis fuit Joab, I Paral. XI. Porro Chaldaeus, Cant. cap. VII, vers. 4, vertit: Aedificavit arcem Sion, quae vocatur Migdala de Libnan, id est turris Libani, quia omnis qui steterit in ea potest numerare omnes turres quae sunt in Damasco. Melius idem cap. IV, vers. 15, ait ipsam Jerusalem vocari Libanum. Mello. Hebraice idem est quod plenitudo; unde Hebraei per "Mello" accipiunt locum comitiorum, quia illic congregabatur populus ad consultandum de rebus agendis. Alii intelligunt aggerem qui cingebat arcem. Alii putant fuisse fossam circa arcem, quae dicta sit Mello quod aqua impleretur. Alii autumant "Mello" fuisse summitatem sive verticem montis Sion. Verum dico cum Josepho, Vilalpando, Saliano, Sanchez, Richardo, Adrichomio et aliis Chorographis: "Mello" erat vorago ac vallis profunda et lata valde, quae montem Sion a civitate inferiori discernebat, atque a porta aquarum, Occidentem versus, usque ad portam piscium extendebatur. Ab hac voragine David montem Sion per gyrum aedificavit ac munivit. Hujus concavitatem Salomon, ut commoda esset platea coaequavit (unde etiam platea portae aquarum vocatur), eamque aedificiis ornavit; quae collapsa ab Ezechia restaurata sunt. Hic Joas rex Juda a suis servis in descensu Sela occisus est; Josephi autem aetate haec vallis Tyropaeon appellabatur, in quam, ut scribit, domus creberrimae desinebant, eratque latissima, et habitationibus hominum frequentissima; verum nunc vorago ipsa tota repleta est, relictis tamen prioris concavitatis vestigiis, indeque dicta est Mello, id est plenitudo, eo quod ruderibus, saxis et domibus impleta esset. Hic enim liber scriptus est post fabricam Sionis et templi, cum jam "Mello" esset "Mello," id est plena.
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13. Et concubinas. Concubinae non erant meretrices et pellices, sed secundariae uxores, utpote inferioris sortis et status, uti jam saepius monui. Quocirca harum filii non numerantur I Paral. cap. III, vers. 9. Porro I Paralip. III, 6 et 8, repetitur et bis ponitur Elisama unus Davidis filius, quia scilicet David duos habebat filios, quibus idem nomen Elisamae indidit, vel quia, priore mortuo, posteriori idem nomen imposuit, ait Vatablus.
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17. Audierunt autem Philistiim quod unxissent David in regem super Israel, et ascenderunt universi, ut quaererent David, ut eum initio regni adhuc invalidum et quasi inermem opprimerent, ne viribus auctis et regno confirmato ab eo opprimerentur, uti ab eo oppressi fuerant occiso Goliath, I Regum XVII et seq. Unde David videns se hostibus cinctum, ad Deum confugit, dictavitque psalmum II: "Quare fremuerunt gentes," etc., ubi ad litteram Philistaeorum contra se conspirationem, allegorice Judaeorum et Gentium contra Christum et Apostolos conjurationem, suamque et Christi de illis victoriam describit. Quod cum audisset David descendit in praesidium, id est, locum munitum. Ita Septuaginta, puta in arcem, ut vertit Chaldaeus et Vatablus, nimirum in arcem Sionis; haec enim erat munitissima sedes Davidis, juxta quam castrametabantur ejus hostes Philisthaei in valle vicina dicta Raphaim. Sic Noster, "praesidium" passim sumit pro arce vel loco munito. Aut potius "praesidium" hoc erat arx munita juxta speluncam Odollam, in quam se recipere solebat David, persequente Saule. Ita Vatablus et Salianus.
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18. Philistiim autem venientes diffusi sunt in valle Raphaim. Vallis, quae adjacet Hierosolymae, dicta est "Raphaim," id est Gigantum, a caesis ibidem a Josue vel quo alio Gigantibus: Septuaginta vertunt, in valle Titanorum, id est, Gigantum. Alludunt enim ad fabulam Titanorum, quam poetae mutuati sunt a Gigantibus, Genes. VI. Fingunt enim ipsi Gigantes fuisse homines vastissimos et superbissimos, qui cum Jove bellarint, ideoque ab eo fulmine percussi sint.
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20. Divisit Dominus inimicos meos sicut dividuntur (dispergentur) aquae (vase rupto, vel rivis ex torrente in varias fossas deductis). Propterea vocatum est nomen loci illius, Baal Pharasim, id est habens rupturam vel fracturam, q. d. Vallis fracturarum, vel planities divisionum. Ita Chaldaeus et alii, ubi scilicet Deus divisit et dispersit Philistaeos per arma et milites Davidis. Hujus vallis divisionis meminit Isaias cap. XXVIII, vers. 21.
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21. Et reliquerunt ibi sculptilia sua (idola, sive lares, et deos Penates sive tutelares suos), quae tulit David, et combussit, ut addit Chaldaeus, idque diserte dicitur I Paralip. XIV, 12. Lex enim Deut. VII, 25, idola jubebat comburi. Repenlit David vicem Philisthaeis: hi enim I Reg. V, 2, ceperant arcam foederis, eamque dicarant deo suo Dagon.
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23. Gyra post tergum eorum, et venies ad eos ex adverso pyrorum. Hebraice bechaim, quod Aquila et Noster vertit, "pyrorum;" Pagninus et Vatablus vertunt, mororum, quae cum stillant humorem quo turgent, flere videntur; Chaldaeus, arborum; Septuaginta, κλαυθμῶνος, id est fletus et plorationis, a radice bacha, id est flevit, vagiit; unde Josephus, lib. VII Antiq. IV, locum hunc vocat, "sylvam fletus;" quod Hebraei apud S. Hieronymum sic explicant, ut locus hic dictus sit plorationis, eo quod in eo Philisthaei deplorarint caedem suam, quam suorum idolorum stragem; idola ergo suis cultoribus sunt omnis miseriae et fletus causa, ait Angelomus. Adduntque Davidem irrupsisse in castra Philistaeorum eo loci, ubi erant idola, in quibus Philisthaei maxime confidebant: quare iis illico disturbatis facile reliqua castra disturbasse. Alii censent Philistaeorum idola dici fletus, quod iis non nisi lacrymis sacrificari oporteret; alii, quod arbores istae cum oculis et lacrymis habeant sympathiam; liquorem enim quasi lacrymas distillant, unde et lacrymari dicuntur. Porro Clauthmon nomen erat loci dicti a fletu, ut docent S. Hieronymus, Eusebius, Adrichomius in Locis Hebr., et alii passim: locus hic erat juxta Hierosolymam in valle Raphaim ad occidentem, vel, ut S. Hieronymus, ad septentrionem. Unde hic videtur esse "locus Flentium," de quo Judic. II, 1; ibi enim Septuaginta vertunt κλαυθμῶνα; vide ibi dicta.
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24. Et cum audieris sonitum gradientis in cacumine pyrorum, tunc inibis praelium: quia tunc egredietur Dominus ante faciem tuam. Per hunc gressum, primo Josephus et Theodoretus intelligunt ipsarum arborum in cacuminibus agitationem, cum nullus flaret ventus. Secundo, Hebraei apud S. Hieronymum compactionem et deletionem idolorum per Angelos. Tertio et genuine: Angeli quasi Dei legati, et duces belli, excitabant fragorem quemdam in verticibus arborum, perinde ac per eos incessissent et processissent ad praelium, pugnaturi cum Davide contra Philisthaeos, ut ipsi percellerentur cum a fronte tot et tantos hostes sibi imminere audirent, et a tergo instantem Davidem adverterent; unde Chaldaeus vertit: Cum audieris vocem clamoris in capitibus arborum, tunc confortaberis; quia tunc exibit Angelus Domini ad prosperandum ante te, ut occidat castra Philistaeorum. Vide hic mirum Dei a Davide invocati in praelio auxilium et praesidium: voluit enim Deus pro suo Davide pugnans, ut Philisthaei concluderentur hinc pyretis, inde exercitu Davidis, ut ipse strepitu Angelorum, quem ipsi quasi armati progredientes ex adverso Philistaeorum edebant, in pyrorum arboribus, quasi valida hostium manu eos invadente perculsi diffugerent, et in Davidis manus inciderent, ibique partim ab eo, partim ab Angelis Davidis tutelaribus caederentur. Ita Abulensis et alii. Sed cur Deus signum hoc dedit in sonitu pyrorum, potius quam amygdalorum, cerasorum, ficuum, etc.? Respondeo primo, quia juxta Jerusalem in valle Raphaim erat copia pyrorum, adeo ut pyretum hoc dictum sit vallis pyri, teste Adrichomio in Descriptione Jerusalem, num. 238. Ita Lyranus. Secundo, quia pyri celsiores sunt ficubus, cerasis, amygdalis, etc., unde magis conveniebant Angelis, qui ex celsis coelis in pyros descendebant, ut excelsum et coelestem strepitum in pyris excitarent, quo Philisthaei percellerentur, cogitantes Angelos e coelis contra se pugnare. Tertio, quia pyrus est mascula, et masculi saporis, ita ut pomus femina esse videatur; unde repraesentat eos qui masculo sunt animo et virtute, quales sunt Angeli et Apostoli. Quarto, quia pyrus dicta est quasi pyra, eo quod flammae similitudinem reddit e lato in acutum tendens, ait Sipontinus. Sic flammei sunt Angeli et Apostoli, juxta illud: "Qui facit Angelos suos spiritus, et ministros suos flammam ignis," Psal. CIII, vers. 4, Hebr. I. Quinto, in pyris est proprietas vini, ait Plinius, lib. XIV, cap. XIV, praesertim in falernis ita dictis a potu, quoniam tanta vis succi abundat. Sic Apostoli recepto Spiritu Sancto videbantur musto pleni, Actor. II, aeque ac Angeli. Sexto, pyra sunt densa, ideoque ponderosa, adeo ut nonnulla dicantur libralia. Adhaec pyrorum multae sunt species. Denique "serotina ad hiemem usque ad martem pendent gelu maturescentia, graca, ampullacea, laurea," ait Plinius; sic graves, varii et perdurantes, imo aeterni sunt Angeli. Simili modo Angeli ex alto pugnarunt contra Pharaonem pro Moyse, Exodi XIV, 24, et contra Chananaeos pro Josue, cap. X, vers. 14, et pro Barac contra Sisaram, Judic. V, 20, et pro Juda Machabaeo contra Lysiam, II Machab. XI, 8. Tropologice Angelomus: "Per sonitum gradientis in cacumine pyrorum, inquit, adventum Domini significat super celsitudinem Prophetarum et Apostolorum, virtute divinitatis suae supergradientem sicut in Canticis Canticorum scriptum est cap. II: Ecce iste veniet saliens in montibus, transiliens colles. Pyrorum autem cacumina arborum significant summitates. Quid per arbores nisi sublimes Patres intelliguntur? in quorum cacuminibus dum sonitus auditur, id est, dum in sublimitate vitae sonus, flante Spiritu Sancto, praedicationis intonat, David noster virtute suae divinitatis, qua celsitudinem Sanctorum transcendit, Philistaeos, id est, immundos spiritus superavit."
5:25
25. Percussit eos de Gabaa, quae alibi vocatur Gabaon vel certe Gabaa vicina erat Gabaon. Usque dum venias Gezer, quae erat urbs Philistinorum, ait Josephus, et patet III Reg. IX.
5:1
DAVID (CBR. DĀWĪDH «VEZZEGGIATO, DILETTO»)
parso Isbaal, e D. l'accolse volentieri (II Sam. 5, 1-5): era ca. il 993. I Filistei, volendo ridurre all'obbedienza il vassallo ribelle, invasero più volte il territorio di Giuda; ma D. non accettava battaglia, si accontentava di scaramuccie …
5:4
DAVID (CBR. DĀWĪDH «VEZZEGGIATO, DILETTO»)
2. D. re di Giuda (II Sam. 2-4). - Alla morte di Saul D. aveva 30 anni (II Sam. 5, 4). Per subito riaccostarsi al suo popolo, dietro indicazione divina venne con i suoi a Hebron (tribù di Giuda) ove, giudeo di nascita, benefattore dei gruppi giudei durante l'esilio, …
5:6
DAVID (CBR. DĀWĪDH «VEZZEGGIATO, DILETTO»)
… politica e l'abilità strategica: scelse a capitale ed espugnò Gerusalemme, fortezza centralissima rimasta fino allora in potere d'un superstite gruppo cananeo, gli Iebusei; vi pose la sua residenza, arricchendola di costruzioni e fortificandone la cinta (II Sam. 5, 6-25). Alla nuova capitale però mancava ancora di essere il centro religioso della nazione. …
… 24, 26 si riferisce al solo rinnovamento dell'alleanza; certe espressioni in prima persona plurale sono criticamente errate, come 5, 1, o sospette, o riportano a G. parti singole, ecc.); il limite cronologico in basso è l'età di David (cf. 15, 63 con II Sam. 5, 6-8, ecc.; inoltre 16, 10 con I Reg. 9, 16, dell'età di Salomone); l'autore è ignoto. …
… gli I. resistettero a tutti gli attacchi della tribù di Beniamin, a cui era stata assegnata la città (Ios. 18, 28), come pure alla confinante tribù di Giuda (Ios. 15, 63; Iudc. 1, 21; 19, 11), e rimasero nella città anche dopo la conquista di David (II Sam. 5, 6-7).
IOAB (EBR. JÔ'ÂBH « JAHWEH È PADRE »)
… tradimento (proprio mentre tentava di riaccostarsi a David) per vendicare la morte del fratello Asael (II Sam. 2-3). Posto da David l'assedio a Gerusalemme, un'audace impresa di I. ne determinò la caduta: ciò gli meritò la carica di generale supremo (II Sam. 5, 6-8; I Par. 11, 4-6). Si distinse nelle guerre contro gli Ammoniti, gli Aramei e specialmente contro gli Edomiti, che quasi sterminò (II Sam. 10-11; Ps. 59, 2; I Reg. 11, 14-21).
I testi biblici determinano con molta accuratezza il sito del colle O. a sud dell'area del Tempio, dove era la città cananea o fortezza di Sion (II Sam. 5, 6;
5:7
SION (ebr. Şijjôn). - Nome indigeno della fortezza iebusea, situata nella parte meridionale del colle orientale (v. OPHEL) di Gerusalemme (v.), espugnata dal re David e, in suo onore, chiamata «città di David» (II Sam. 5,7; 11,5).
5:8
… La città, ben fortificata, avrebbe potuto resistere a lungo all'assedio dell'esercito di David, se il passaggio segreto (sinnōr), che metteva in comunicazione la fonte con la città, non avesse offerto la via per la quale Ioab poté penetrare e di sorpresa conquistare la città (II Sam. 5, 8; I Par. 11, 5). Prima cura del vincitore fu di riparare le mura intorno alla collina (una torre e un rafforzamento di muro sopra la fonte del Gihon sono mostrate come opera davidica) …
IEBUSEI. - Nome gentilizio di un antico clan (ebr. [ha] - Jēbhūti, sempre con l'articolo, ad eccezione di II Sam. 5, 8; I Par. 11, 6; Zach. 9, 7, ed al singolare; Settanta: ὁ Ἰεβουσαῖς), stanziato in Canaan (Gen. 10, 16; I Par. 1, 14), sempre incluso, come gruppo secondario, nella lista settentrionale …
5:9
… rafforzamento di muro sopra la fonte del Gihon sono mostrate come opera davidica) e con il materiale e con gli operai inviati dal re Hiram di Tiro si creò la reggia nel centro dell'acropoli di Sion, che come sua proprietà divenne « la 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 …
MELLO. - Grandiosa opera muraria (ebr. Millò), che appare nell'elenco delle costruzioni salomoniche (I Reg. 9, 15-24), ed occasionò la ribellione contro il re (ibid. 11, 27). La menzione in II Sam. 5, 9, appare come un'anticipazione per determinare il punto di partenza « del M. » nelle riparazioni fatte dal re David alla città cananea. …
5:11
… Prevale fin dal sec. XII l'autorità di Sidone, che, ca. l'anno 1000, viene sostituita da quella di Tiro, il cui re Hiram I (996-936) sta in relazioni politiche e commerciali con David e Salomone (cf. II Sam. 5, 11; I Reg. 5, 15-32; 9, 11-14, 27; 10, 11). Ittobaal (887-850), il terzo successore di Hiram, fa alleanza con Omri ed Aehab, re d'Israele (884-854), e sotto Pigmaleone (820-774) sorge …
5:15
NATHAN (EBR. NĀTHĀN « [DIO] HA DATO »)
Altri nella Bibbia portano lo stesso nome: un giudeo in I Par. 2, 36; un figlio di David (II Sam. 5, 15; Zach. 12, 12), attraverso il quale Cristo fa capo a David nella genealogia di Luca (Lc. 3, 31); il padre (o fratello?) di un guerriero di David (II Sam. 23, 36; I Par. 11, …
5:16
ELISAMA (EBR. 'ELĪLĀMĀ' « DIO ESAUDI »)
2. Figlio di David (II Sam. 5, 16; I Par. 3, 18; 14,7; 3,6 invece di E. è da leggera) Elisma.
5:17
… con i F., ma poi, occupata la forte città di Gerusalemme (Iebus) e unite al suo regno anche le tribù israelitiche, si sente abbastanza forte per rompere la relazione di vassallaggio: vince i F. e li respinge definitivamente nei loro confini originali (II Sam. 5, 17-25; 8, 1; cf. 22, 15-22; 23, 9-17). D'allora in poi i F. non intraprendono più campagne maggiori contro gli Israeliti, ma si tratta piuttosto di contese sui confini (cf. I Reg. 15, 27; …
ODOLLAM (EBR. 'ADHULLĀM; CF. ARABO 'ADULA «METTERSI AL SICURO»)
… David durante la persecuzione di Saul, e qui lo raggiunsero i genitori ed i primi gregari (I Sam. 22, 1-5). Gli servi di rifugio anche più tardi quando, eletto re da tutto Israele dopo aver regnato 7 anni in Hebron, i Filistei mossero in cerca di lui (II Sam. 5, 17; 23, 13).
… Al tempo di Saul, fu invasa dai Filistei (II Sam. 23, 13-17; I Par. 11, 15-19); David ve li sconfisse due volte (II Sam. 5, 17-21; I Par. 14, 8-12).
5:24
… L'espressione comunissima Jahweh Ṣābhā'ōth (= « Jahweh degli eserciti ») presuppone il concetto che Dio fosse l'invisibile « capitanio » delle schiere israelitiche in numerose guerre, specialmente contro i Filistei (cf. I Sam. 17, 45; II Sam. 5, 24). Già prima si usava parlare degli « eserciti del Signore » (cf. Ex. 7, 4; 12, 41; Ios. 5, 14).
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.