VVith great solemnitie Dauid bringeth the A•ke of God from Abinadabs h•u••. 6. Oz• for touching it is sodenly slaine. 9. whereupon Dauid fearing to bring it to his ow•• house, leaueth it in the house of Obededom three monethes, 12. then fetcheth it, dancing before it, though Michol scorne his deuotion. 17. He offereth sacrifices, distributeth giftes, blesseth the people. 23. And Michol is barren.
1And David again gathered together all the chosen men of Israel, thirty thousand.Indi raunò nuovamente Davidde tutti i soldati scelti d'Israele, trenta mila.AND Dauid againe gathered together al the chosen of Israel, thirtie thousand.Congregavit autem rursum David omnes electos ex Israël, triginta millia. 2And David arose and went, with all the people that were with him of the men of Juda to fetch the ark of God, upon which the name of the Lord of Hosts is invoked, who sitteth over it upon the cherubims.E si mosse David, e tutta la gente che era con lui della tribù di Giuda, per andare a prendere l'arca di Dio, la quale prende nome dal Signore degli eserciti, che in essa risiede sopra i Cherubini.And Dauid arose, and went, and al the people that was with him of the men of Iuda, to bring the arke of God, vpon which was inuocated the name of the Lord of hostes, which sitteth in the Cherubins vpon it.Surrexitque David, et abiit, et universus populus qui erat cum eo de viris Juda, ut adducerent arcam Dei, super quam invocatum est nomen Domini exercituum, sedentis in cherubim super eam. 3And they laid the ark of God upon a new cart: and took it out of the house of Abinadab, who was in Gabaa, and Oza and Ahio, the sons of Abinadab, drove the new cart.E posero l'arca di Dio sopra un carro nuovo, e la levarono dalla casa di Abinadab abitante in Gabaa; e Oza, e Ahio figliuoli di Abinadab conducevano il carro nuovo.And they land the arke of God vpon a new wayne: and tooke it out of the house of Abinadab, who was in Gabaa: and Oza, and Ahio the sonnes of Abinadab, did driue the new wa•ne.Et imposuerunt arcam Dei super plaustrum novum: tuleruntque eam de domo Abinadab, qui erat in Gabaa: Oza autem et Ahio, filii Abinadab, minabant plaustrum novum. 4And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio having care of the ark of God went before the ark.E avendo levata l'arca di Dio dalla casa di Abinadab abitante di Gabaa, il quale la custodiva, Ahio andava innanzi all'arca.And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio keeping the arke of God went before the arke.Cumque tulissent eam de domo Abinadab, qui erat in Gabaa, custodiens arcam Dei Ahio præcedebat arcam. 5But David and all Israel played before the Lord on all manner of instruments made of wood, on harps and lutes and timbrels and cornets and cymbals.E David, e tutto Israele sonavano al Signore ogni specie di strumenti di legno, e cetre, e lire, e timpani, e sistri, e cimbali.But Dauid and al Israel played before our Lord in al wrought wood, both on harpes, and lates and 〈…〉ls and •itterns and cymbals.David autem et omnis Israël ludebant coram Domino in omnibus lignis fabrefactis, et citharis et lyris et tympanis et sistris et cymbalis.
6And when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside.Ma arrivati che furono all'aja di Nachon, Oza stese la mano all'arca di Dio, e la tenne: perchè i bovi ricalcitravano e l'avean fatta piegare.And after they came to the Floore of Nichon, Oza put forth his hand to the arke of God, and hold it: because the oxen spurned, and made it leane aside.Postquam autem venerunt ad aream Nachon, extendit Oza manum ad arcam Dei, et tenuit eam: quoniam calcitrabant boves, et declinaverunt eam. 7And the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God.E il Signore si sdegnò altamente contro Oza, e lo punì di sua temerità: ed ei sì morì nello stesso luogo presso all'arca di Dio.And our Lord was wrath with indignation against Oza, and stroke him for the rash•nes: who died there before the arke of God.Iratusque est indignatione Dominus contra Ozam, et percussit eum super temeritate: qui mortuus est ibi juxta arcam Dei. 8And David was grieved because the Lord had struck Oza, and the name of that place was called: The striking of Oza, to this day.E David si afflisse, perché il Signore avea punito Oza, e fino al dì d'oggi fu nomato quel luogo, Punizione d'Oza.And Dauid was s•ook•n sad for that our Lord had strooken Oza, and the name of that place was called: The striking of Oza vntil this day.Contristatus est autem David, eo quod percussisset Dominus Ozam, et vocatum est nomen loci illius: Percussio Ozæ, usque in diem hanc. 9And David was afraid of the Lord that day, saying: How shall the ark of the Lord come to me?E David temè il Signore in quel giorno, e disse: Come entrerà ella in mia casa l'arca del Signore?And Dauid feared our Lord in that day, saying: How shal the arke of our Lord come vnto me?Et extimuit David Dominum in die illa, dicens: Quomodo ingredietur ad me arca Domini ? 10And he would not have the ark of the Lord brought in to himself into the city of David: but he caused it to be carried into the house of Obededom the Gethite.E non volle che l'arca del Signore andasse a posarsi in casa sua nella città di David: ma la fece porre nella casa di Obededom di Geth.And he would not haue the arke of our Lord turne in to himself into the citie of Dauid: but he caused it to turne in vnto the house of Obededom the Getheite.Et noluit divertere ad se arcam Domini in civitatem David: sed divertit eam in domum Obededom Gethæi.
11And the ark of the Lord abode in the house of Obededom the Gethite three months: and the Lord blessed Obededom, and all his household.E abitò l'arca del Signore in Geth nella casa di Obededom per tre mesi: e il Signore benedisse Obededom, e tutta la sua casa.And the arke of our Lord dwelt in the house of Obededom the Getheite three monethes: and our Lord blessed Obededom, and al his house.Et habitavit arca Domini in domo Obededom Gethæi tribus mensibus: et benedixit Dominus Obededom, et omnem domum ejus. 12And it was told king David, that the Lord had blessed Obededom, and all that he had, because of the ark of God. So David went, and brought away the ark of God out of the house of Obededom into the city of David with joy. And there were with David seven choirs, and calves for victims.E fu detto al re David, come il Signore avea benedetto Obededom, e tutte le cose sue per riguardo all'arca di Dio. Andò adunque David, e condusse l'arca di Dio dalla casa di Obededom, nella città di David con gaudio: e David avea seco sette cori (di musici), e un vitello da immolare.And it was told king Dauid, that our Lord had blessed Obededom, and al that he had for the arke of God. Dauid therefore went, and brought away the arke of God out of the house of Obededom, into the citie of Dauid with ioy.Nuntiatumque est regi David quod benedixisset Dominus Obededom, et omnia ejus, propter arcam Dei. Abiit ergo David, et adduxit arcam Dei de domo Obededom in civitatem David cum gaudio: et erant cum David septem chori, et victima vituli. 13And when they that carried the ark of the Lord had gone six paces, he sacrificed an ox and a ram:E quando quei che portavan l'arca del Signore, avean fatto sei passi, egli immolava un bue, e un ariete.And when they had passed, that caried the arke of our Lord, six passes, he immolated an oxe and a ramme.Cumque transcendissent qui portabant arcam Domini sex passus, immolabat bovem et arietem, 14And David danced with all his might before the Lord: and David was girded with a linen ephod.E David saltava a tutta forza dinanzi al Signore: ed era cinto di un Ephod di lino.And Dauid danced with al his might before our Lord. moreouer Dauid was girded with a linnen ephod.et David saltabat totis viribus ante Dominum: porro David erat accinctus ephod lineo. 15And David and all the house of Israel brought the ark of the covenant of the Lord with joyful shouting, and with sound of trumpet.E David, e tutta la casa d'Israele conducevan l'arca del testamento del Signore con giubilo, e a suon di tromba.And Dauid, and al the house of Israel brought the arke of testament of our Lord in iubilation, and in sounde of trumpet.Et David et omnis domus Israël ducebant arcam testamenti Domini in jubilo, et in clangore buccinæ.
16And when the ark of the Lord was come into the city of David, Michol the daughter of Saul, looking out through a window, saw king David leaping and dancing before the Lord: and she despised him in her heart.E quando l'arca del Signore fu entrata nelle città di David, Michol figliuola di Saul mirando da una finestra, vide il re David che ballava, e saltava dinanzi al Signore: e in cuor suo lo disprezzò.And when the arke of our Lord was entred into the citie of Dauid, Michol the daughter of Saul looking forth through a window, sawe king Dauid leaping, and dancing before our Lord: and she despised him in her hart.Cumque intrasset arca Domini in civitatem David, Michol filia Saul, prospiciens per fenestram, vidit regem David subsilientem atque saltantem coram Domino: et despexit eum in corde suo. 17And they brought the ark of the Lord, and set it in its place in the midst of the tabernacle, which David had pitched for it: and David offered holocausts, and peace offerings before the Lord.Or l'arca del Signore fu introdotta, e collocata a suo posto in mezzo al tabernacolo, che aveale alzato Davidde: e Davidde offerse olocausti, e vittime pacifiche dinanzi al Signore.And they brought in the arke of our Lord, and sette it in his place in the middes of the tabernacle, which Dauid had pitched for it: and Dauid offered holocaustes, and pacifiques before our Lord.Et introduxerunt arcam Domini, et imposuerunt eam in loco suo in medio tabernaculi, quod tetenderat ei David: et obtulit David holocausta et pacifica coram Domino. 18And when he had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts.E finito che ebbe di offerire olocausti, le vittime pacifiche, benedisse il popolo nel nome del Signore degli eserciti.And when he had accomplished offering holecaustes and pacifiques, he blessed the people in the name of the Lord of hostes.Cumque complesset offerens holocausta et pacifica, benedixit populo in nomine Domini exercituum. 19And he distributed to all the multitude of Israel, both men and women, to every one, a cake of bread, and a piece of roasted beef, and fine flour fried with oil: and all the people departed every one to his own house.E donò a tutta la moltitudine d'Israele, uomini, e donne, a ciascuno una torta di pasta, e un pezzo di carne di bue arrostita, e del fior di farina fritta coll'olio: e tutto il popolo se ne tornò ciascuno a casa sua.And he distributed to al the multitude of Israel as wel man as woman, to euerie one, one cake of bread, and one roasted peece of beefe, and flowre fryed with oyle: and al the people went, euerie man into his house.Et partitus est universæ multitudini Israël tam viro quam mulieri singulis collyridam panis unam, et assaturam bubulæ carnis unam, et similam frixam oleo: et abiit omnis populus, unusquisque in domum suam.
20And David returned to bless his own house: and Michol the daughter of Saul coming out to meet David, said: How glorious was the king of Israel to day, uncovering himself before the handmaids of his servants, and was naked, as if one of the buffoons should be naked.E David tornò a casa sua per benedirla: e Michol figliuola di Saul al suo arrivo andogli incontro, e disse: bella figura che ha fatto oggi il re d'Israele, spogliandosi alla presenza delle serve de' servi suoi, egli che si è fatto veder nudo, come farebbe un buffone!And Dauid returned to blesse his owne house: and Michol the daughter of Saul coming forth to meete Dauid, sayd: How glorious was the king of Israel to day vncouering himself before the handmaydes of his seruantes, and was naked, as if one of the ribbaldes should be naked.Reversusque est David ut benediceret domui suæ: et egressa Michol filia Saul in occursum David, ait: Quam gloriosus fuit hodie rex Israël discooperiens se ante ancillas servorum suorum, et nudatus est, quasi si nudetur unus de scurris. 21And David said to Michol: Before the Lord, who chose me rather than thy father, and than all his house, and commanded me to be ruler over the people of the Lord in Israel,Ma David disse a Michol: Al cospetto del Signore, il quale elesse me invece del padre tuo, e di tutta la sua famiglia, e mi ha comandato di essere capo del popolo del Signore in Israele,And Dauid sayd vnto Michol: Before our Lord, which hath chosen me rather then thy father, and then al his house, and commanded me that I should be duke ouer the people of our Lord in Israel,Dixitque David ad Michol: Ante Dominum, qui elegit me potius quam patrem tuum et quam omnem domum ejus, et præcepit mihi ut essem dux super populum Domini in Israël 22I will both play and make myself meaner than I have done: and I will be little in my own eyes: and with the handmaids of whom thou speakest, I shall appear more glorious.Io ballerò, e mi abbasserò più ancora di quel che ho fatto: e sarò abbietto negli occhi miei, e comparirò vie più glorioso dinanzi alle serve che tu hai nominate.both wil I play, & wil become more vile then I haue beene: and I wil be humble in mine eies, and with the handmaydes, of whom thou speakest, I wil appeare more glorious.et Judam, et vilior fiam plus quam factus sum: et ero humilis in oculis meis, et cum ancillis de quibus locuta es, gloriosior apparebo. 23Therefore Michol the daughter of Saul had no child to the day of her death.Or non ebbe Michol figliuola di Saul verun figliuolo sino al giorno della sua morte.Therefore vnto Michol the daughter of Saul was there no child borne vnto the day of her death.Igitur Michol filiæ Saul non est natus filius usque in diem mortis suæ.
6:1
Again, after he had been anointed. David consulted his officers, etc., (1 Paralipomenon 13:1.) and called a numerous assembly of the priests and people to meet him at Cariathiarim.
Haydock
Thousand, in arms, to protect the rest, (Calmet) who might probably amount to 300,000. (Haydock)
Haydock
This number Capel and Grotius would substitute for the one here mentioned. Some copies of the Septuagint read 70,000. In the former assembly, there were 340, or 359, (Calmet) or 60 thousand, 2 Kings 5:1. (Haydock)
6:2
Year of the World 2959.
Juda. But why are not the other tribes mentioned? and whither did they go? We should probably translate, "from the city of Baalim, in Juda;" which is another name of Cariathiarim, as the Paralipomenon intimate, [1 Paralipomenon xiii.?] ver. 6. See Josue 15:9, 60.
Invoked; or which is called "the ark of the Lord."
6:3
Cart, out of respect, as the Philistines had done, 1 Kings 6:7. But God had ordered the Levites to carry it themselves, and the neglect here proved so dreadful; for which reason, David required the priests to attend when he removed the ark from the house of Obededom, 1 Paralipomenon 15:12.
Challoner
Gabaa means "the hill of Cariathiarim," where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines. (Challoner)
6:5
Wood. Hebrew specifies "fir wood," of which the instruments were, perhaps, usually made.
6:6
Nachon. 1 Paralipomenon Chidon. Hebrew may be rendered, "prepared;" (Chaldean) as they were almost arrived at the end (Calmet) of the procession.
Kennicott
His hand, is wanting in Hebrew. (Kennicott)
Haydock
Kicked. Protestants, "shook it." (Haydock)
6:7
Kennicott
Rashness. Hebrew shal, means also "error, ignorance," etc. Syriac and Arabic better, "because he put forth his hand." (Kennicott)
Tirinus
Oza had touched the ark uncovered, (Serarius) shewing too little confidence in God, as if he could not have hindered it from falling; (Rabbins) or perhaps he was the advisor of the ark's being placed upon a cart, instead of the Levites' shoulders. (Tirinus)
Tirinus
It is not certain that he was a Levite; and the privilege belonged to the sons of Caath, who could claim this honour only after the ark had been folded up with three covers. Moreover, the priests seem to have been always selected to carry the ark, after they came into the promised land, ver. 3., and 1 Kings 4:4., etc. It is hoped that the fault of Oza would be expiated by his sudden death, (Calmet) as his intention was laudable. (Tirinus)
Haydock
But God would teach his ministers with what caution they were to treat sacred things, (Calmet) and how exactly all his injunctions were to be observed. (Haydock)
6:10
Salien
Gethite, a native of Geth-remmon, a Levitical city; (Josue 21:24,) or he might have been born at Geth; (Calmet) or his father might have resided there a long time, (Serarius; Tirinus) unless he was there with David. (Salien)
Calmet
He was a Levite, 1 Paralipomenon 15:18., and 16:5., and 26:4. (Calmet)
6:12
Challoner
Choirs. Or companies of musicians. (Challoner)
Calmet
This sentence is not found in Hebrew nor in St. Jerome's version. (Calmet)
Haydock
The Vatican and Alexandrian Septuagint have, "David brought the ark of the Lord from the house of Obeddara, into the city of David, with joy; (13) and there were seven choirs with him, taking up the ark, and the sacrifice, a calf and lamb; (14) and David played on tuneful organs before the Lord; and David had on a beautiful stole." (Haydock)
6:13
Suetonius in Otho and Calig
Paces. So altars of turf (Grotius) were erected at this distance from each other, on each side of the road. The pagans have sometimes treated their emperors and deities with the like respect. (Suetonius in Otho and Calig.)
Paris thus addresses Helena in Ovid's Heroic Epistles. Ibis Dardanias ingens Regina per urbes, Teque novam vulgus credet adesse Deam, Quaque feres gressus, adolebunt cynnama flammae, Coesaque sanguineam victima planget humum.
6:14
Menochius
Ephod which ordinarily was the habit of priests. But no law restrained others from using it, (Calmet) particularly on sacred occasions; as we often see laics in a surplice, when they have to sing Church music, etc. (Menochius)
Calmet
David had also on a cloak of byssus; (Paralipomenon) and still Michol speaks as if he had been uncovered; because in this solemn ceremony, he was inspired to divest himself of his royal robes, and to act with a degree of enthusiasm; (Haydock) which would not have been otherwise becoming in a king. David is considered by some of the fathers as a figure of the priests of the new law; as he ate the loaves of proposition, was dressed like priests, etc. Sacerdos scitus erat David. (1 Iraen. iv.; St. Ambrose V. in Luc. vi.) (Calmet)
6:16
Haydock
Leaping. Septuagint, "beating" musical instruments....she counted him as nothing, etc. (Haydock)
Menochius
She rather partook of her father's disposition and pride. (Menochius)
6:18
Blessed. Wishing all sorts of happiness. Only priests and kings perform this function publicly, 3 Kings 8:55. Afterwards David went to his palace, to impart the same blessing to his family, and particularly to the women, who had not been present. This is a vestige of the sacerdotal power, which masters of families formerly enjoyed.
6:19
Cake, made very thin, with a mixture of oil.
Beef, sufficient for a meal.
Oil. This was much esteemed in those days. Many would translate the Hebrew, "a bottle of wine."
6:20
Calmet
Fellows. Septuagint, "dancers." Michol exaggerates, as David had been guilty of no indiscretion, ver. 14. (Calmet)
Menochius
St. Gregory (Mor. 27:27,) styles her "insane." Yet Abulensis does not sufficiently approve of David's conduct. (Menochius)
6:22
Eyes. Humility in a king is truly noble.
Haydock
Glorious. He accepts the compliment of Michol, though she had spoken ironically. (Haydock)
6:23
Haydock
Death. Thus was she punished. The five sons who are attributed to her (chap. 21:8.) were only adopted; or perhaps we ought to read Merob, instead of Michol; (Calmet) as the latter had been connected with Phaltiel, and not with Adriel, who was the former's husband. (Haydock)
6:3
Gabaa.... The hill of Cariathiarim, where the ark had been in the house of Abinadab, from the time of its being restored back by the Philistines.
6:12
Choirs.... Or companies of musicians.
6:7
〈…〉 there 〈…〉 & 〈…〉 that 〈…〉, as he 〈…〉 to 〈…〉. S. 〈…〉 S. 〈…〉.
6:16
To dance before the arke is to dance before our Lord.
6:2
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.20
… and His goings forth are front the beginning, from the days of eternity . But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm. Lo! we heard of it at Ephrathah, we found it in the plains of the wood . For a few years ago the place was woody
6:4
Origene † 254 d.C. Origen's Commentary on Matthew 14.1
… if thou hadst told me I would have sent thee away with mirth and with music and with drums and a harp.” But akin to the symphony of this nature is that which is written in the second Book of Kings when “the brethren of Aminadab went before the ark, and David and his son played before the Lord on instruments artistically fitted with might and with songs;”
6:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.93
… the other, because he only touched the ark, which was being thrown off the cart by the ox,
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… ( Num. xv. 32, 36 .) and that Uzzah, who supported the Ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.23
… Uzzah, when he touched the ark which it was not lawful to touch, was struck down suddenly by death.
san Girolamo † 420 d.C. The Letters of St. Jerome 147.10
… therefore, so far from the righteousness of your bishop being able to deliver you, it is rather to be feared that your wickedness may hurl him from his seat and that falling on his back like Eli he may perish irretrievably. If the Levite Uzzah was smitten merely because he tried to hold up from falling the ark which it was his special province to carry;
6:7
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… “Old things are passed away” —things new burst forth into flowers, and such as fade not away. No longer does the stern decree of the law bear sway, but the grace of the Lord reigneth, drawing all men to itself by saving long-suffering. No second time is an Uzziah
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 12
… 5 .) That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, “The Lord is known by executing judgments.” ( Ps. ix. 16 .) The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. (
san Girolamo † 420 d.C. Against the Pelagians 1.28
vi. 7, 8 . Uzzah smitten for carelessness.
6:10
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… No second time is an Uzziah invisibly punished, for daring to touch what may not be touched; for God Himself invites, and who will stand hesitating with fear? He says: “Come unto Me, all ye that labour and are heavy laden.” Who, then, will not run to Him? Let no Jew contradict the truth, looking at the type which went before the house of Obededom.
6:14
san Dionigi di Alessandria † 265 d.C. Exegetical Fragments 1.3
When one thinks of the death which the transgression of Adam brought on us, it is a time to mourn; but it is a time to hold festal gatherings when we call to mind the resurrection from the dead which we expect through the new Adam.
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
III. Do thou, therefore, O lover of this festival, when thou hast considered well the glorious mysteries of Bethlehem, which were brought to pass for thy sake, gladly join thyself to the heavenly host, which is celebrating magnificently thy salvation.
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
II. To-day, holy David rejoices with great joy, being by babes despoiled of his lyre, with whom also, in spirit, leading the dance, and rejoicing together, as of old, before the ark of God,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 38
XVII. Now then I pray you accept His Conception, and leap before Him; if not like John from the womb, yet like David, because of the resting of the Ark.
san Gregorio di Nissa † 395 d.C. Funeral Oration on Meletius 1
… Tell them how the fair David distributed himself, in divers ways and manners, among innumerable ranks of people, and danced before that ark
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.43
223. David danced before the ark of the Lord.
6:17
Tertulliano † 220 d.C. An Answer to the Jews 13
… For the Law enjoined that, in captivity, it was not lawful for the unction of the royal chrism to be compounded. But, if there is no longer “unction” there as Daniel prophesied (for he says, “Unction shall be exterminated”), it follows that they no longer have it, because neither have they a temple where was the “horn”
6:23
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 9
Who would not fear to lay it to Thee that Thou art forward? For lo, the daughter of Saul who mocked the child, cut off her womb from childbearing; because her mouth derided, the reward of its mouth was barrenness.
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2. Ut adducerent arcam Dei ex Gabaa in Sion, tum ut David haberet arcam apud se, et coram ea Deum religiose coleret et invocaret; tum ut magis honoraretur arca et Deus in ea, utpote in urbe regia; tum ut evaderet maximas calamitates, quas Deus Israeli immiserat ob neglectam habitam arcam in Gabaa, ait Josephus, licet id neget Abulensis. Super quam invocatum est nomen Domini exercituum. Est Hebraismus, q. d. Quae vocatur arca Domini, qui dicebatur sedere super alas Cherubim, sive super propitiatorium, ita ut haberet arcam pro scabello pedum suorum; quia inde Angelus in assumpto corpore de nube pro Deo dabat oracula et responsa. Ita Abulensis, Vatablus et alii.
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3. Et imposuerunt arcam Dei super plaustrum novum. Fuit error Davidis ex ignorantia, vel potius Levitarum peccatum; quia arca non debebat vehi plaustro, sed portari humeris sacerdotum vel Levitarum, ut patet Numer. IV, 15 et seq. Tuleruntque eam de domo Abinadab, qui erat in Gabaa. "Gabaa" erat locus vel collis in urbe Cariathiarim: ibi enim erat domus Abinadab et arca, ut patet I Reg. cap. VII, vers. 1. Minabant (agebant, ducebant) plaustrum, Oza et Ahio fratres, quod Abinadab pater eorum jam erat mortuus, ut ex hoc loco colligitur.
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6. Venerunt ad aream Nachon. Ita Hebraei, Aquila, Angelomus et alii, licet Septuaginta Romae correcti habeant Machor, pro quo I Paral. cap. XVIII, vers. 9, legitur Chidon, quia ibidem scutum suum, quo hostes profligavit, Josue cap. VIII, 18 posuit, ait S. Hieronymus in Tradit.; sive quia Nachon erat nomen viri et heri areae, qui alio nomine vocabatur Chidon. Extendit Oza manum ad arcam Dei, et tenuit eam, quoniam calcitrabant boves. Oza non erat sacerdos, ut vult Angelomus et Glossa, sed Levita, ut docet S. Hieronymus, epist. ad Sabinianum; S. Gregorius, lib. V Moral. cap. X; Auctor Mirabilium S. Scripturae, lib. II, cap. XII; Josephus, Serarius et alii, idque satis liquet ex I Paral. cap. XXVI, vers. 45. Quare mirum est D. Soto in IV dist. XIII, Quaest. III, cui favet Sanchez, asserere Ozam non fuisse Levitam, sed laicum. Calcitrabant boves, id est calcitrando videbantur dejecturi arcam in terram; Septuaginta, circumflectebat eam vitulus; Chaldaeus, propulerant eam boves; Vatablus, declinabant eam. R. Kimchi ex R. Jona censet boves ob sanctimoniam arcae viribus destitutos coepisse deficere et fatiscere, ut membra et juncturae eorum viderentur luxari, dissolvi et dividi, eo quod non boves, sed Levitae deberent humeris suis gestare arcam. Verum lib. I Paral. cap. III, vers. 9, alia causa datur, cum dicitur: "Bos quippe lasciviens paululum inclinaverat eam."
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7. Iratusque est indignatione (id est vehementer iratus et indignatus est) Dominus, et percussit eum super temeritate. Quaeres, quare a Deo occisus sit Oza, cum arcam labantem sustentaret, quod erat officium religiosum? R. Salomon respondet eum percussum ob peccatum Davidis, qui arcam plaustro imposuerat. Sed hoc est improbabile. Rursum Theodoretus ait eum occisum ob praevium aliquod peccatum nobis ignotum et occultum, praesertim quod in eo existens ausus sit tangere arcam, ait Auctor Mirabil. S. Scripturae, lib. II, cap. XII (1). Verum alii certum peccatum assignant; sed varii varium. Primo, S. Hieronymus, epist. 48, hoc dat, quod Oza arcam humeris non portarit, sed plaustro vexerit. Addunt alii quod id fecerit prava Philistaeorum imitatione, de quo lib. I, cap. VI et VII. Ita Theodoretus, Procopius, Lyranus. Secundo, alii apud Abulensem, quod ipse arcam tangeret illo die, quo nocte praecedente cum uxore rem habuerat, ideoque immundus esset et irregularis; nam et Gentilium sacerdotes, dum sacrificabant, debebant esse casti, teste Macrobio, lib. I Satur. cap. XXIII. Tertio, quod eam tangeret non examinata et expurgata prius conscientia, ait Pacianus in Paraenesi. Quarto, alii cum Abulensi censent eum percussum ob irreverentiam, quod irreverenter tetigerit arcam, idque sine necessitate; levis enim erat boum calcitratio, nam ut dicitur I Paral. XIII: "Bos, etc., paululum inclinaverat arcam." Addunt, vel potius fingunt Rabbini, quod arca potius portaret quam portaretur. Quinto, alii, quod arcam tetigerit, cum non esset indutus Ephod et vestibus sacris. Sexto et verius, quod Oza non erat sacerdos, sed Levita; solis autem sacerdotibus licebat tangere arcam, ut diserte asserit Josephus, qui erat sacerdos, ideoque legis apprime peritus, lib. VII Antiq. cap. IV; ideoque clare exprimitur Num. cap. IV, vers. 15, et cap. XVIII, 3, ubi jubentur sacerdotes arcam velo obvolvere, et vectes per angulos arcae immittere, ne videlicet Levitae arcam humeris portantes, eam contingerent, idque sub poena mortis. Et hoc est quod dicitur: "Percussit eum super temeritate." Ita Josephus et Ribera, lib. III De Templo, cap. III. Addit Serarius Ozam tetigisse arcam nudam: licet enim ipsa obducta esset velis, tamen vela haec non erant colligata, sed ita superposita, ut huc illuc vento aut plaustri agitatione agitarentur et ventilarentur. Cum ergo boves calcitrarent, inclinarunt in unam partem velamine, sicque accurrens Oza per imprudentiam et incautum zelum nudam arcae partem tetigit. Ad hoc enim debuissent evocari et adhiberi sacerdotes, qui videntur non affuisse, quia nulli hic nominantur; idque satis insinuat David, I Paralip. cap. XV, vers. 13: unde Angelomus et Glossa aiunt eum praesumptuose et incaute tetigisse arcam. Salvianus, lib. VI De Providentia: "Oza, inquit, ille Levites Dei, ipso in officio inofficiosus fuit, qui injussa praesumpsit." Porro Angelomus, Abulensis, Dionysius et alii censent Ozam illa temporali morte castigatum, aeternam evasisse. Denique locus iste vocatus est "Percussio Ozae" ut sequitur, vel "Divisio Ozae" ut dicitur I Paral. cap. XIII, vers. 11. "Divisio," qua scilicet Deus divisit animam Ozae a corpore, ac Ozam ab hominibus et hujus saeculi vita; non autem quod ejus brachium aruerit, et ab humeris, quibus arcam ferre debuerat, sit divisum, ut aiunt Rabbini nonnulli; Auctor Mirabil. S. Script. eum suffocatum asserit. Allegorice, hinc disce quanta puritate et reverentia accedendum sit ad S. Eucharistiam, in qua non est manna terrestre, quod erat in arca, sed coeleste et divinum, imo ipse Christus Deus et homo. Audi S. Pacianum in Paraenes.: "Vos appello qui criminibus admissis poenitentiam recusatis, vos, inquam, post impudentiam timidos, post peccata verecundos, qui cum mala conscientia Dei sancta contingitis, et altare Domini non timetis, qui ad manus sacerdotis in conspectu Angelorum sub fiducia innocentiae acceditis, etc., tanta infuit cura divinae providentiae, ut audaces manus, nec ob auxilium sustineret." Sic et Angelomus. Tropologice, varia hinc documenta eliciunt Patres: primo, S. Dionysius Areopagita, epist. 8, laicos non debere se miscere rebus sacris; secundo, non esse tangendas virgines, quae sunt arca spiritalis Christi. Audi S. Hieronymum epist. 22 ad Eustochium de custodia virgin.: "Obtestor te coram Deo et Christo Jesu, et electis Angelis ejus, ne vasa templi Domini, quae solis sacerdotibus videre concessum est, facile in publicum proferas; ne sacrarium Dei quisquam profanus aspiciat. Oza arcam, quam non licebat tangere, attingens, subita morte prostratus est; neque enim vas aureum et argenteum tam carum Deo fuit, quam templum corporis virginalis. Praecessit umbra, nunc veritas est." Idem, epist. 48 ad Sabinianum solicitatorem virginis: "Oza Levites, ait, arcam Domini quam portare ipse debuerat quasi ruentem sustentare voluit, et percussus est; quid de te futurum putas, qui stantem arcam Domini praecipitare conatus es?" Tertio, sacra vasa temere non esse tangenda. Ita S. Ephrem, tract. De Sacerdotio, tom. I. Quarto, superiorum et sanctorum facta, licet nonnihil a recto declinare videantur, non esse a subditis aliisque judicanda. Audi S. Gregorium, lib. V Moral. cap. X: "Quid est, inquit, mens justi, nisi arca testamenti? Quae gestata a bobus calcitrantibus inclinatur: quia nonnunquam etiam qui bene praeest, dum subjectorum populorum confusione concutitur, ad dispensationis condescensionem ex sola dilectione permovetur. Sed in hoc quod dispensatorie agitur, inclinatio ipsa fortitudinis casus putatur impertis. Unde et nonnulli subditi contra hanc manum reprehensionis mittunt, sed a vita protinus ipsa sua temeritate deficiunt. Levites ergo quasi adjuvans manum extendit, sed delinquens vitam perdidit; quia dum infirmi quique fortium facta corripiunt, ipsi a viventium sorte reprobantur." Deinde sanctis idipsum applicans: "Quid est, inquit, justum de sua condescensione velle corrigere, nisi inclinatam arcam superba reprehensionis manu relevare? Quid est justum de incognita locutione reprehendere, nisi motum ejus fortitudinis, errorum lapsum putare? Sed perdit vitam, qui arcam Dei tumide sublevat; quia nequaquam, qui sanctorum corrigere recta praesumeret, nisi de se prius meliora sensisset. Unde recte et Levites idem Oza dicitur, quod videlicet robustus Domini interpretatur; quia praesumptores, quique nisi audaci mente robustos se in Domino crederent, nequaquam meliorum facta vel dicta velut infirma judicarent." Symbolice, arca testamenti est S. Scriptura, quam reverenter tangere, id est legere et audire tenemur; et consequenter arca est anima viri in ea eruditi et sancti. Unde S. Antonius de Padua, ob insignem citationem et explicationem S. Scripturae in praedicando, a Pontifice vocatus fuit "arca testamenti." Sic et Gennadius, in Catalogo Honorati Episcopi Massiliensis, os vocat "armarium Scripturarum." Et Cassianus, Collat. XIV, cap. X: "Continua, inquit, meditatio Scripturarum mentem facit arcam testamenti." Et S. Hieronymus, in fine cap. II ad Ephes.: "Condatur, ait, in nobis arca testamenti, custos legis Domini, et Cherubim scientiae multitudo, et interiora pectoris nostri in novum vocabulum transeant, dicamurque debir, id est oraculum, sive ἁλαστήριον, id est locutorium." Denique arca testamenti est B. Virgo, quae Christum novi foederis et testamenti auctorem utero suo complexa mundo peperit: qui hanc irreverenter tangit, utique percutietur a Deo. Sic Nestorius negans illam esse Deiparam percussus fuit, cum lingua ejus blasphema a vermibus erosa computruit. Sic Constantinus Copronymus illam comparans bursae, quae exempto auro non nisi vilis est bursa, carbunculo ictus vociferabatur vivum se inexstinguibili igni traditum esse propter Mariam Deiparam, jubens exinde eam honorari ac celebrari ut Deiparam, ait Glycas ex Cedreno. Vide Paulum Diaconum, lib. XXI, et Zonaram, lib. III. Sic Cajanus mimus blasphemans B. Virginem, ab eadem in somnis correptus, cum se non corrigeret, manibus et pedibus mane se truncatum reperit, uti refert Joannes Moschus in Prato Spirit. cap. IV.
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10. Divertit eam in domum Obededom Gethaei. Erat haec domus vel in ipsa urbe Jerusalem, vel in loco urbi vicino, ut ait Josephus, qui et addit Obededom initio fuisse pauperem, sed justum; ac Levitam, idque liquet ex lib. I Paral. cap. XVI, vers. 3, et cap. XVI, vers. 15. Dices: Quomodo ergo vocatur hic Gethaeus, id est Philistaeus, hoc est, ut Theodoretus et Procopius, Allophylus, id est alienigena? Respondeo, gente erat Judaeus, sed domo fuit Gethaeus, quod in Geth natus sit vel habitarit, sicut Elimelech Judaeus habitavit in Moab, Ruth cap. I. Ita Serarius. Porro Obededom hebraice idem est quod serviens, colens vel operans rubrum, ait Pagninus in Nominibus Hebr., idque apposite, ut rubea et ardens ejus devotio, pietas et charitas denotetur. Mystice, Geth hebraice idem est quod torcular, quod significat crucem, in qua Christus vitis vera, ait Eucherius, calcari et exprimi dignata est, a qua cunctus gentium populus merito Gethaeus appellari potest, cum dicit: "Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi;" arca Dei ergo, ipseque Deus requiescit in anima Gethaei, id est fidelis qui amat crucem et mortificationem.
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11. Et benedixit Dominus Obededom, et omnem domum ejus, id est prosperavit, et magnis opibus rerumque copia subito eum cumulavit. Ita Josephus. Tradunt Hebraei apud S. Hieronymum omnes ejus uxores, ancillas et nurus peperisse masculos, animalia vero gemellos.
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12. Abiit (illectus benedictione et felicitate, quam ab arca perceperat Obededom) arcam Dei de domo Obededom in civitatem David, in Sion, haec enim a Davide in urbem exstructa, dicta est civitas David, sicut a Romulo condita dictaque est Roma, a Nino Ninive, ab Alexandro Magno Alexandria, ab Antiocho Antiochia, a Seleuco Seleucia, a Ptolemaeo Ptolemais, a Constantino, Constantinopolis. Et erant cum David septem chori, musicorum, qui describuntur lib. I Paral. cap. XV, scilicet primus, vers. 17; secundus, vers. 18; tertius, vers. 19; quartus, vers. 20; quintus, vers. 21; sextus, vers. 22; septimus, vers. 24; ubi "janitores" vocantur Levitae illi qui arcam antecedebant et sequebantur, ut turbam submoverent, et Levitis arcae bajulis iter panderent; item ii qui postea in Sion ostiis tabernaculi et templi in quo erat arca, praeficiendi erant. Et victima vituli. Addunt Septuaginta, et agni. Haec verba desunt in Hebraeo et Chaldaeo. Est enallage numeri: "victima vituli," id est victimae vitulorum; erant enim plures, ut patet ex sequenti.
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13. Cumque transcendissent qui portabant arcam sex passus, immolabat bovem et arietem. Ecce hic monitu sacerdotum, qui jam erant praesentes, arca non fuit vecta plaustro, ut factum erat per errorem vers. 3, sed portata humeris Levitarum, puta Caathitarum, uti Deus jusserat Numer. IV, 15. Immolabat, in gratiarum actionem sospitatis omnium, quod nemo a Deo percuteretur, uti percussus fuerat Oza, atque in supplicem precem, ut Deus continuaret istam suam erga arcam, presbyteros et comites protectionem et clementiam. Unde I Paral. XV, 26, dicitur: "Cumque adjuvisset eum Deus ad ambulandum, immolarunt septem tauros et septem arietes," videlicet per singulos Levitarum psallentium choros unum taurum et unum arietem. Erant enim septem chori. Quatuordecim ergo victimas obtulerunt, ideoque plura altaria erexerunt, in quibus simul omnes immolarentur, cremato duntaxat adipe, quod ex lege fiebat in hostiis pacificis, quales hae erant; alioqui enim in tot victimis mactandis, excoriandis, secandis, cremandis nimis longa fuisset tantae processionis mora. Ita Abulensis. Denique Serarius censet ad singulos sex passus has victimas fuisse iteratas. Verum nil tale habet Scriptura, ac sic processio haec per totum diem, imo per plures dies durare debuisset; magna enim erat distantia a domo Obededom usque ad arcem Sion. Porro loco citato Paral. fusius describitur pompa et jubilus hujus processionis et translationis arcae. Lege illum: hic tantum obscura quaedam, quae ibi dicuntur, explicabo. Ibidem ergo vers. 20 dicitur de Levitis: "In nablis arcana cantabant;" quod Abulensis et alii accipiunt sic, q. d. Cantabant arcana mysteria, ideoque voce submissa, ac verbis involutis et obscuris. Germanius noster Sanchez per arcana accipit Psalmos, quorum titulus est עלמות alamoth, id est arcana et occulta, quales sunt IX et XIV, qui ita apte solemni huic arcae translationi congruunt, ut tunc a Davide compositi videantur; unde pro arcana in lib. Paral. Hebraice pariter est alamoth. Rursum vers. 21, dicitur: "In citharis pro octava canebant epinicium," id est carmen triumphale pro victoriis de Philisthaeis a Davide adeptis. Tale carmen sunt Psalmi, qui inscribuntur Victori, scilicet Deo et Davidi dicatum, quales sunt psalmi VI et XI. Horum enim tituli ex Septuaginta sunt, In finem pro octava, ubi Hebraice est למנצח lamnatseach, id est victori, vel vincenti, ut vertit S. Hieronymus et alii; sed de his plura in Psalmis. Videntur ergo tunc psalmos jam dictos quasi epinicium cecinisse Deo pro Davidis victoriis. Mox versu 22, dicitur: "Chononias autem princeps Levitarum prophetiae praeerat; prophetiae," id est melodiae; unde explicans subdit: "Ad praecinendum melodiam;" nam prophetare saepe idem est quod laudare et jubilare Deo. Sic enim Samuel et Saul dicuntur prophetasse, libro I, cap. XIX, vers. 24. Cogita quantus fuerat hic tot instrumentorum et cantorum concentus et harmonia. Inde vers. 26, dicitur: "Cumque adjuvisset Deus Levitas, qui portabant arcam foederis Domini, immolabantur septem tauri et arietes." Hebraei to adjuvisset, sic explicant, q. d. Deus elevavit arcam super humeros Levitarum, ut illi nullum ejus sentirent onus, sed arca seipsam portare, et movere videretur. Verum dico Deum adjuvisse Levitas in gestatione arcae, quia arca tabulis Decalogi lapideis in se inclusis, aeque ac auro quo tegebatur, erat gravis et ponderosa, ac ascensus in montem Sion erat arduus et difficilis: Deus ergo animavit et roboravit Levitas, ut hilariter et fortiter arcam in ipsam Sionis arcem sursum deferrent. Ita Abulensis, Salianus, Sanchez et alii. Redeamus jam ad nostrum textum et versum. Et arietem. Hebraice est מריא meri, quod aeque ac בריא bari significat animal pingue et saginatum, sive bos, sive ovis sit; hic nequit esse bos, quia is praecessit: igitur est ovis; unde Septuaginta hic et alibi saepe vertunt, agnum, qui est aries junior.
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14. Et David saltabat totis viribus. Nonnulli codices addunt: "Et David percutiebat in organis armigatis," id est ad armos sive humeros ligatis, q. d. In organis portatilibus: quia enim David simul saltabat et simul organa pulsabat, debebant illa, utpote gravia, ex humero suspendi, ne saltum vel pulsum impedirent. Verum haec verba delenda sunt cum Hebraeo, Chaldaeo, Septuaginta, Romano, Rabano, manuscriptis et aliis passim. Videtur "armigatis" irrepsisse ex Septuaginta, qui habent in organis ἡρμοσμένοις, id est concinnis et concinne modulantibus. Saltabat (Vatablus, tripudiabat) totis viribus (Hebraeus et Chaldaeus, in omni fortitudine) ante Dominum, id est, ante arcam Domini. Quid fecisset David, si veram Dei arcam, puta S. Eucharistiam, ipsumque in ea Christum Dominum conspexisset? Et quid facere convenit Christianos, cum eamdem in templis consecrari, et per plateas solemniter circumduci conspiciunt? Si David tanta pompa concrepantibus tot musicis instrumentis, concinentibus tot Levitarum choris cum tot victimis totiusque populi concursu et plausu circumtulit arcam, quid nos facere convenit, cum ipse Christus in Eucharistia circumfertur? Nota et imitare hic insignem Davidis humilitatem, aeque ac devotionis fervorem quo meruit fieri pater Christi; quia in arca typica mentis oculis prospiciebat et honorabat Christum antitypum ex se nasciturum. Ita Eucherius: "Hic, inquit, humilitas approbata, superbia damnata et temeritas vindicata monstratur; quia et ipse David coram arca Domini humiliter saltando non erubuit, mox promissionem Filii Dei ex sua stirpe nascituri suscipere promeruit, et conjux quae eamdem illius humilitatem despexit, ejus semine fecundari non merita, perpetuae sterilitatis paenam luit." S. Ambrosius, serm. 25 De Sanctis, causam hujus saltus sublimem, sed mysticam assignat: "Elatus gaudio, inquit, in saltationem prorupit. Praevidebat enim in spiritu Mariam de germine suo Christi thalamo sociandam. Unde ait: Et ipse tanquam sponsus procedens de thalamo suo. Ideo ipse prae caeteris prophetiarum auctoribus plus cantavit, quia laetior cunctis per haec gaudia suos posteros conjugabat; et ad propria vota solito dulcius invitans, docuit nos quid in ipsis nuptiis facere deberemus, cum ille ante nuptias tanta exultatione saltaverit ante arcam. Ergo saltavit propheta David ante arcam. Arcam autem quid nisi sanctam Mariam dixerimus? Siquidem arca intrinsecus portabat testamenti tabulas, Maria autem ipsius testamenti gestabat haeredem. Illa intra semet legem, haec Evangelium retinebat. Illa Dei vocem habebat, haec Verbum. Verumtamen arca intus forisque auri nitore radiabat, sed et sancta Maria intus forisque virginitatis splendore fulgebat. Illa terreno ornabatur auro, ista coelesti." Audi S. Gregorium, lib. XXVII Moral. cap. XXVII (cujus dicta ad verbum more suo transcripsere Angelomus et Eucherius): "Intueri libet quanta virtutum munera David perceperat, atque in his omnibus quam forti se humilitate servabat. Quem enim non extolleret ora leonum frangere, ursorum brachia dissipare, despectis prioribus fratribus eligi, reprobato rege ad regni gubernacula ungi, timendum cunctis uno lapide Goliam sternere, a rege proposita exstinctis Allophylis numerosa praeputia reportare, promissum tandem regnum percipere, cunctumque Israeliticum populum sine ulla contradictione possidere. Et tamen cum arcam Dei in Jerusalem revocat, quasi oblitus praelatum se omnibus admixtus populis ante arcam saltat. Et quia coram arca saltare, ut creditur, vulgi mos fuerat, rex se in divino obsequio per saltum rotat." Et non ita multis interjectis subjicit: "Ego David plus saltantem stupeo, quam pugnantem. Pugnando quippe hostes subdidit, saltando autem coram Domino semetipsum vicit." Porro saltus hic Davidis fuit militaris, quasi militis pro arca Dei pugnantis, exultantis et triumphantis. Davidem imitati sunt Salii Romani, qui erant sacerdotes Martis, sic dicti, quod in portandis ancilibus saltare solerent; saltus enim militem denotat vegetum, expeditum et animosum. Unde Ovidius, lib. III Fastorum: Jam dederint Saliis a saltu nomina dicta. Hinc et a Virgilio, lib. VIII Aeneid., "exultantes Salii" appellantur. Audi Livium, lib. I: "Numa item Salios duodecim Marti Gradivo legit, tunicaeque pictae insigne dedit, et super tunicam aeneum pectori tegumen, caelestiaque arma (quae ancilia nuncupantur) ferre ac per urbem ire canentes carmina cum tripudiis solemnique saltatu jussit." Denique noster Serarius hic: Qui hodie, ait, ad nos veniunt ex Syria, testantur Christianos, qui degunt in illis regionibus, die Resurrectionis Domini, nec non aliis celebribus festis, venire in templum cum lyris et citharis, et psalmos inter se cantare, ac una saltare, sobrie tamen et modeste; saltare illos aiunt scorsim viros, et scorsim mulieres. Sic in Hispania et India pueri ante Vener. Sacramentum saltando choros et choreas sacras agunt. Choreas ducentibus lassitudo est oborta, dum ad templum pervenirent." Allegorice, arca significabat Ecclesiam novi Testamenti militantem, quam Christus in Sione instituit, ad eamque gentes omnes per Apostolos adduxit, et Judaeos in fine mundi adducet. Audi Eucherium: "David arcam in civitatem David inducit; quia Dominus, Henoch et Elia praedicantibus, convertet corda patrum in filios, boves et arietes immolans, hoc est, eos qui arcam Domini triturant, et ovium ejus ducatum gerunt, martyrii sanguine coronans, et ipse quoque suae incarnationis et passionis exemplum eatenus Judaeis non creditum palam manifestans. Hoc enim significat, quod et ipse David accinctus erat ephod lineo, quod de terra procreatum multiplici labore, ad candorem vestis pervenit, sicque veritatem humanae carnis inter flagella triumphantis ostendit." Anagogice, arca significabat Ecclesiam Beatorum triumphantem, quam Christus in Sionem coelestem cum triumpho deduxit, praesertim cum ipse in illud gloriose cum omnibus sanctis Patriarchis et Prophetis quadragesimo die post resurrectionem ascendit. Imo arca Testamenti repraesentabat Christi humanitatem gloriosam, in qua quasi arca continebatur et abscondebatur ejus divinitas. Rursum, arca significabat B. Virginem, quam verus David, id est Christus, cum jubilo Angelorum omnium et Sanctorum in coelum deduxit et assumpsit.
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15. Ducebant arcam testamenti Domini in jubilo, et in clangore buccinae. Addit Josephus, lib. VIII, cap. II, aitque: "Ascenduntque illo cum victimis, tam rex quam universus populus ac Levitae, libaminibus et multo hostiarum sanguine viam perfundentes, et infinitam vim odoramentorum adolentes, ut circumquaque totus aer suavitate repletus etiam longe remotis sentiretur." Additque, "divino auxilio ita roboratos omnes in hac supplicatione, ut nemo lassesceret, ex quo constans esset omnium opinio, adventare Deum ad inhabitandum recens exstructum ac dicatum sibi locum; nam neque hymnos canentibus, neque
6:17
17. Et imposuerunt eam in loco suo in medio tabernaculi, quod tetenderat ei David. Hoc tabernaculum Davidis novum erat, et diversum ab eo quod fabricarat Moyses, Exodi XXV. Hoc enim Mosaicum erat in Gabaon. Fuit ergo a Davide erectum in Sion, ut in eo arcam honorifice collocaret, simulque ante illud erexit altare holocaustorum, in quo victimas immolaret; nam altare a Moyse fabricatum cum tabernaculo mansit in Gabaon, indeque postea a Salomone translatum est in templum a se erectum, ut patet lib. I Paralip. cap. XVI, vers. 36 et 40. Et obtulit David holocausta et pacifica coram Domino, puta coram arca Domini. Porro David tunc dictavit et cani curavit psalmum XXVIII: "Afferte Domino, filii Dei, afferte Domino filios arietum," ut patet ex titulo psalmi qui est: In consummatione tabernaculi. Tunc pariter constituit Levitas, qui coram arca canerent psalmum: "Confitemini Domino, et invocate nomen ejus," qui recensetur I Paralip. XVI, 8, ac conflatus est ex psalmis CIV et XCV, ac insuper alios psalmos.
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18. Benedixit populo, puta, bene precatus est populo. Verisimile est Abiathar pontificem in tanta solemnitate pariter benedixisse populo, dicendo: "Benedicat tibi Dominus et custodiat te. Ostendat Dominus faciem suam tibi, et misereatur tui. Convertat Dominus vultum suum ad te, et det tibi pacem," uti praescripserat Deus, Num. VI, 23.
6:19
19. Et partitus est, etc., singulis collyridam panis unam. Collyrida erat torta panis vel placentae, cui dulcearia erant mixta ad gustus delicias. Audi Rhodiginum, lib. IX Antiq. cap. XVI: "Collyra dicta minuti panes, qui dari pueris consuevere. Alicubi tamen collyria dicuntur lalangia; unde et κολλυρίζειν verbum, quo in sartagine lalangiorum percoctio significatur." Et assaturam bubulae (id est bovinae; male ergo in Regiis legitur bubala; non enim de bubalis, sed de bobus hic est sermo) carnis unam. Sic et Septuaginta hic aeque ac I Paralip. XVI, 3. Hebraice est אשפר espar, quod compositum ex אש s, id est igne (q. d. Assum igne) et פר par, id est juvencus; vel, ut Marinus in Lexico, conflatum ex אחד echad, id est una, ששה seissa, id est sex, et פר par, id est juvencus, q. d. Una ex sex partibus juvenci; Pagninus vertit, frustum carnis pulchrum. Et similam frixam oleo. Hebraice אשישה asisah, quod Vatablus, Pagninus, Arias et alii Hebraizantes vertunt, lagenam vini. Hanc enim David pro potu eis dedit cum cibo. Verum Noster hic aeque ac Septuaginta, tam hic, quam I Paralip. cap. XVI, vers. 3, constanter vertunt, similam frixam oleo, quibus utpote priscis et Hebraica lingua peritissimis, magis credendum est, quam recentioribus conjectantibus. Vide dicta Cant. cap. II, vers. 5, et Osee cap. III, vers. 1. Potum eis ergo non dedit David, sed sivit ut quisque eum domi ad libitum sumeret, vel si dedit, is hic non exprimitur.
6:20
20. Reversusque est David ut benediceret domui suae, ut sicut populo bene precatus fuerat, ita bene precaretur suis quoque domesticis qui custodiae causa in arce remanserant. Rursum, "ut benediceret," id est benefaceret largiendo ipsis eadem vel plura munera quae largitus fuerat singulis e populo ob celebritatem et laetitiam translatae arcae. Ita Serarius, Cajetanus, Abulensis et alii. Et nudatus est quasi si nudetur unus de scurris. "Nudatus," non quod David omnino esset nudus; hoc enim indecens et turpe fuisset, sed quod deposuisset extimam vestem regalem ut indueret ephod; perinde ac si hodie rex deposito paludamento vestitus thorace, et caligis duntaxat desuper indueret superhumeralem amictum lineum, itaque in processione vel sacrificio Missae appareret, ac cum cantoribus superpelliceo vestitus caneret. Ita Cajetanus. Michol erat filia regis Saulis, et uxor regis Davidis; unde indignum putabat regia sua et Davidis majestate, quod ipse saltaret ante arcam. "Nesciebat ipsa, ait Theodoretus et Procopius, divini amoris stimulos, qui magnos etiam ad parva excitant." Allegorice Angelomus: David transferens arcam, a Michol irrisus est. "Sic Dominus Jesus Christus, inquit, cum testamentum Dei in Ecclesiam suam transferre voluit, hoc est, ex veteri Testamento Evangelica praecepta; velut qui nova conderet, a plebe Judaica comprehensus, atque in cruce suspensus, ludibrium eis fuit. In qua cruce velut nudus eis apparuit, dum potentiam divinitatis suae illis abscondens, infirmitatem tantum carnis ostendit."
6:22
22. Et ludam et vilior fiam (S. Ambrosius, lib. I Apolog. Davidis, cap. VI, legit: "Ero nugax ante oculos tuos") plus quam factus sum; et ero humilis in oculis meis et cum ancillis de quibus locuta es, gloriosior apparebo; vera enim gloria est humilitas, quae Davidem et sanctos gloriosos effecit, dum per heroicam demissionis virtutem se inferioribus associant et quasi aequant, cum eisque abjecta et in speciem vilia obeunt ministeria ad Dei honorem et cultum. Audi S. Gregorium (cujus verba transcribunt Eucherius et Angelomus) lib. XXVII Moral. cap. ult., ubi Davidis sensa sic explicat: "Vilescere coram hominibus appeto, quia servare me coram Domino ingenuum per humilitatem quaero. Sunt vero nonnulli, qui de semetipsis humilia sentiunt, quia in honoribus positi nil se esse nisi pulverem favillamque perpendunt; sed tamen coram hominibus despecti apparere refugiunt, et contra hoc quod de se interius cogitant, quasi rigida exterius venustate palliantur. Et sunt nonnulli qui viles videri ab hominibus appetunt, atque omne quod sunt, dejectos se exhibendo, contemnunt; sed tamen apud se introrsus quasi ex ipso merito, ostensae vilitatis intumescunt, et tanto magis in corde elati sunt, quanto amplius in specie elationem premunt. Quae utraque unius elationis bella, magna David circumspectione deprehendit, mira virtute superavit." Probat idipsum dum subjicit: "Quia enim de semetipso intus humilia sentiens honorem exterius non quaerit, insinuat dicens: Ludam et vilior fiam. Et quia per hoc quod vilem se exterius praebuit, nequaquam interius intumescit, adjungit: Eroque humilis in oculis meis; ac si dicat: Qualem me exterius despiciens exhibeo, talem me et interius attendo. Quid ergo acturi sunt quos doctrina elevat, si David ex carne sua venturum Redemptorem noverat, ejusque gaudia prophetando nuntiabat, et tamen in semetipso cervicem cordis valida discretionis calce deprimebat, dicens: Eroque humilis in oculis meis." Tropologice S. Bernardus, epist. 87 ad Ogerium: "Ludam, inquit, ut illudar. Bonus ludus quo Michol irascitur et Deus delectatur. Bonus ludus, qui hominibus quidem ridiculum, sed Angelis pulcherrimum spectaculum praebet. Bonus, inquam, ludus quo efficimur opprobrium abundantibus et despectio superbis. Nam revera quid aliud saecularibus, quam ludere videmur, cum quod ipsi appetant in hoc saeculo, nos per contrarium fugimus; et quod ipsi fugiunt, nos appetimus." Et nonnullis interjectis: "Non est hic ludus puerilis; non est de theatro, qui femineis foedisque anfractibus provocet libidinem, actus sordidos repraesentet. Sed est ludus jucundus, honestus, gravis, spectabilis, qui coelestium spectatorum delectare possit aspectus. Hoc casto et religioso ludo ludebat, qui dicebat: Spectaculum facti sumus Angelis et hominibus. Hoc ludo et nos interim audamus ut illudamur, confundamur, humiliemur, donec veniat, qui potentes deponit et exaltat humiles, qui nos laetificet, glorificet, in aeternum exaltet." 23. Igitur Michol filiae Saul non est natus filius usque in diem mortis suae. Michol, ait S. Ambrosius, lib. IV, epist. 30 ad Sabinum; "sterilitatis damnata non edidit sobolem regiam ne superbos crearet" sibi similes, utpote superba. Communiter docent interpretes Michol nec ex Davide, nec ex Phalti, nec ex alio viro ullos procreasse liberos. Videtur Michol naturae fuisse sterilis; nam per undecim annos nupta Davidi hucusque nullos ei dedit filios, quod sterilitatis vitium Deus illi hic in paenam irrisionis Davidis confirmavit. Addit Pineda, lib. VII De Rebus Salomonis, cap. IV, Davidem deinceps ejus usu et copula maritali abstinuisse; sed hoc incertum est. Dices: Cap. XXI, vers. 8, numerantur quinque filii Michol. Nugantur Rabbini, dicentes Michol tantum fuisse sterilem eo tempore quo irrisit Davidem. Verius Hebraei prisci apud S. Hieronymum et Abulensem respondent illos filios fuisse ex ipsius sorore Merob, sed ab ipsa adoptatos; Josephus vero non ex Davide, sed ex altero viro susceptos vult. Si enim, aiunt Theodoretus et Procopius, ex Davide et ipsa nati filii fuissent, facilius in reges postea fuissent ascripti, quia et patrem regem et matrem regis filiam habuissent. Sed prior Hebraica responsio est verior, ut patebit cap. XXI, vers. 8. Symbolice, Michol repraesentat Paganos, Judaeos, Haereticos caeterosque impios qui Ecclesiae fidem, caeremonias, piorumque hominum facta irrident et calumniantur. Ita Eucherius, Angelomus et S. Ambrosius, lib. I Apolog. Davidis, cap. VI. Unde Michol hebraice idem est quod omnis aqua, ait Eucherius; aqua autem symbolum est persecutionis et persequentium, qui ut aqua in vitia carnalia diffluunt, ideoque veros, pios et spirituales quasi sibi ex diametro adversos persequantur. Denique, sensus Michol fuit sensus Gentilium, qui indignum regum aeque ac deorum majestate censebant canere, psallere, choros agere. Tritum est illud: "Jupiter non cantat, nec citharam pulsat." Philippus rex filium suum Alexandrum Magnum reprehendit, eo quod cantasset. Nero quoque ob cantum male audivit, teste Suetonio. Et contrarius fuit in divinis fidelium etiam magnatorum zelus et usus. Ut alios taceam, ante centum annos Thomas Morus Angliae Cancellarius et martyr Davidem imitatus est. Audi quid de eo scribat Thomas Stapletonius in ejus Vita, cap. VI, pag. 87: "Sed et in ipsa sua ecclesia sacerdoti canentibus dutus superpelliceum concinebat. Quod cum etiam regni Cancellarius faceret, monitus a Duce Northfolciae, qui aliquando superveniens eum sic cum superpelliceo in choro canentem deprehenderat, hunc ejus agendi morem regi haud dubie displaciturum, ut nimis humilem, ac dignitati qua fungeretur minus congruum, respondit: Domino meo regi displicere non potest, quod ipsius regis Domino obsequium impendo. Jam vero sacerdoti sacrificanti (supplens locum idiotae) ad altare ministrabat; et interdum in supplicationibus de more publicis, sed parochiae suae, crucem sacerdoti praeferebat, vulgaris clerici vel aeditui officium facere nihil recusans, nihil detrectans, nihil erubescens, imo vehementer gaudens; quasique cum David tripudians ante arcam Domini et dicens: Vilior fiam plus quam factus sum, et ero humilis in oculis meis." Hucusque Stapleton.
6:2
CHERUBINO (EBR. PLUR. HĒRUBHÎM)
… Di lì, dal luogo «tra i c.», Dio dava i suoi oracoli (Ex. 25, 18-22; 37, 7-9; Num. 7, 89) ed era perciò chiamato «Colui che siede sopra i c.» (I Sam. 4, 4; II Sam. 6, 2; Is. 37, 16; Ps. 80, 2; 99, 1). Quando si manifesta nella tempesta «viaggia sui c.» (Ps. 18, 11). Furono introdotti nel tempio di Salomone: due, in piedi alle due estremità dell'area, …
6:3
CARIATHIARIM (EBR. QIRJĀTH JĀ 'ĀRIM)
(II Sam. 6, 3; I Par. 13, 5 ecc.). …
OZA (ebr. 'Uzzā'). - Figlio di Abinadab, che cadde fulminato per avere osato toccare l'Arca dell'Alleanza, mentre la trasportava da Cariathiarim in Gerusalemme (II Sam. 6, 3-8; I Par. 13, 7-11).
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OBEDEDOM (« SERVITORE DEL [DIO] EDOM »)
… E allora David, ripreso animo, introdusse l'arca nel proprio palazzo (ibid. 6, 6-15; I Par. 13, 12-14).
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… Estesosi dapprima a tutto il colle dell'Ophel, diventato sacro per l'insediamento dell'Arca dell'Alleanza (II Sam. 6,10-12), trasmigrò poi, nel dilatarsi della città, ad indicarne il punto più difeso e centro della vita religiosa e civile. …
6:14
… come un segno di onore a Dio (Ps. 67, 26; 149, 3). Nell'episodio del vitello d'oro, gli Ebrei peccano danzando intorno ad esso, e così li trova Mosè (Ex. 32, 19). Il passo più noto dell'Antico Testamento sulla d. è quello di David e dell'Arca Santa (II Sam. 6, 14). Nel complesso, la d. appare piuttosto un fenomeno spontaneo che non un elemento fisso del rituale.
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.