Dauids good purpose to build a Temple is differred by Gods appointment. 12. with promise that his sonne shal performe it, and be established in the kingdom. 18. For al which he rendereth thankes to God.
1And it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies,Ma il re sedendo tranquillamente in sua casa: e avendogli il Signore conceduta pace da tutte le parti con tutti i suoi nemici,AND it came to passe when the king sate in his house, and our Lord had geuen him rest on euery side from al his enemies,Factum est autem cum sedisset rex in domo sua, et Dominus dedisset ei requiem undique ab universis inimicis suis, 2He said to Nathan the prophet: Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?Disse a Nathan profeta: Osservi tu, come io abito in una casa di cedro, e l'arca di Dio è collocata sotto le pelli?he sayd to Nathan the prophet: Doest thou see that I dwel in a house of cedar, and the arke of God is sette in the middes skinnes?dixit ad Nathan prophetam: Videsne quod ego habitem in domo cedrina, et arca Dei posita sit in medio pellium ? 3And Nathan said to the king: Go, do all that is in thy heart: because the Lord is with thee.E Nathan disse al re: Va, e fa tutto quello che il cuor tuo ti detta: perocché il Signore è teco.And Nathan sayd to the king: Al that is in thy hart, goe doe, because our Lord is with thee.Dixitque Nathan ad regem: Omne quod est in corde tuo, vade, fac: quia Dominus tecum est. 4But it came to pass that night, that the word of the Lord came to Nathan, saying:Ma quella notte stessa, ecco che il Signore parlò a Nathan, e disse:And it came to passe in that night: and behold the word of our Lord to Nathan, saying:Factum est autem in illa nocte: et ecce sermo Domini ad Nathan, dicens: 5Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?Va, e di' al mio servo David: Queste cose dice il Signore: Sarai tu forse, che mi edificherai una casa per mia abitazione?Goe, and speake to my seruant Dauid: Thus sayth our Lord: Shalt thou build me a house to dwel in?Vade, et loquere ad servum meum David: Hæc dicit Dominus: Numquid tu ædificabis mihi domum ad habitandum ? 6Whereas I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but have walked in a tabernacle, and in a tent.Perocché io non ho abitato in una casa da quel dì, in cui trassi i figliuoli d'Israele dalla terra d'Egitto, insino a questo giorno, ma sono stato sotto un padiglione, e sotto una tenda.For neither haue I dwelt in house from the day that I brought the children of Israel out of the Land of Aegypt, vntil this day: but I walked in tabernacle, and in tent.Neque enim habitavi in domo ex die illa, qua eduxi filios Israël de terra Ægypti, usque in diem hanc: sed ambulabam in tabernaculo, et in tentorio.
7In all the places that I have gone through with all the children of Israel, did ever I speak a word to any one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar?In tutti i luoghi, pel quali son passato insieme con tutti i figliuoli d'Israele, ho io detto ad alcuna delle tribù, a cui io avessi dato il governo del popol mio d'Israele: Per qual motivo non mi avete voi fabbricato una casa di cedro?Through out al the places, that I haue passed with al the children of Israel, speaking did I speake to one of the tribes of Israel, which I commanded to feede my people Israel, saying: Why did you not build me a house of cedar?Per cuncta loca quæ transivi cum omnibus filiis Israël, numquid loquens locutus sum ad unam de tribubus Israël, cui præcepi ut pasceret populum meum Israël, dicens: Quare non ædificastis mihi domum cedrinam ? 8And now thus shalt thou speak to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures from following the sheep to be ruler over my people Israel:Or tu adesso dirai a David mio servo: Queste cose dice il Signore degli eserciti: Io ti tolsi dalla pastura, mentre andavi dietro al gregge, affinchè fossi condottiere del popol mio d'Israele:And now these thinges shalt thou say to my seruant Dauid: Thus sayth the Lord of hostes: I tooke thee out of the pastures folowing the flockes, that thou shouldest be prince ouer my people Israel:Et nunc hæc dices servo meo David: Hæc dicit Dominus exercituum: Ego tuli te de pascuis sequentem greges, ut esses dux super populum meum Israël: 9And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth.E sono stato con te dovunque tu sei andato, e ho sterminato dinanzi a te tutti i tuoi nemici: e ti ho dato una rinomanza grande come quella de' grandi che sono sulla terra.and I haue beene with thee wheresoeuer thou hast walked, and haue slayne al thine enemies from thy face: and haue made thee a great name, according to the name of the great ones, that are in the earth.et fui tecum in omnibus ubicumque ambulasti, et interfeci universos inimicos tuos a facie tua: fecique tibi nomen grande, juxta nomen magnorum qui sunt in terra. 10And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before,E darò fermo stato al popol mio d'Israele, e ivi lo pianterò, e vi abiterà, e non sarà più agitato: e i figliuoli d'iniquità non torneranno ad affliggerlo come prima,And I wil appoint a place for my people Israel, and wil plant it, and they shal dwel vnder it, and shal be trubled no more: neither shal the children of iniquitie adde to afflict them as before.Et ponam locum populo meo Israël, et plantabo eum, et habitabit sub eo, et non turbabitur amplius: nec addent filii iniquitatis ut affligant eum sicut prius, 11From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house.Dal dì, in cui io diedi de' giudici al popol mio d'Israele. Or io darò a te la pace con tutti i tuoi nemici: e il Signore è quegli che ti predice, che egli, il Signore, stabilirà la tua casa.From the day that I appointed Iudges ouer my people Israel: and I wil geue thee rest from al thine enemies. and our Lord foretelleth thee, that our Lord wil make thee a house.ex die qua constitui judices super populum meum Israël: et requiem dabo tibi ab omnibus inimicis tuis: prædicitque tibi Dominus quod domum faciat tibi Dominus.
12And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.E quando avrai terminati i tuoi giorni, e ti sarai addormentato co' padri tuoi, io innalzerò dopo di te il tuo seme, che da te nascerà, e fonderò stabilmente il suo regno.And when thy daies shal be accomplished, and thou shalt sleepe with thy fathers, I wil rayse vp thy seede after thee, which shal come forth of thy wombe, and I wil establish his kingdom.Cumque completi fuerint dies tui, et dormieris cum patribus tuis, suscitabo semen tuum post te, quod egredietur de utero tuo, et firmabo regnum ejus. 13He shall build a house to my name, and I will establish the throne of his kingdom for ever.Egli edificherà una casa al nome mio, e io stabilirò il trono del suo regno per l'eternità.He shal build a house to my name, and I wil establish the throne of his kingedome for euer.Ipse ædificabit domum nomini meo, et stabiliam thronum regni ejus usque in sempiternum. 14I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.Io sarogli padre, ed ei sarammi figliuolo: che se egli farà cosa mal fatta, io lo correggerò colla verga degli uomini, e co' gastighi de' figliuoli degli uomini.I wil be to him for a father, and he shal be to me for a sonne: who if he shal do any thing vniustly, I wil rebuke him in the rod of men, and in the plagues of the sonnes of men.Ego ero ei in patrem, et ipse erit mihi in filium: qui si inique aliquid gesserit, arguam eum in virga virorum, et in plagis filiorum hominum. 15But my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face.Ma non torrò a lui la mia misericordia come la tolsi a Saul, il quale rigettai dal mio cospetto,But my mercie I wil not take away from him, as I tooke from Saul, whom I remoued from thy face.Misericordiam autem meam non auferam ab eo, sicut abstuli a Saul, quem amovi a facie mea. 16And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.E la tua casa sarà permanente, e il tuo regno fino all'eternità dinanzi a te, e il tuo trono sarà sempre immobile.And thy house shal be faithful, and thy kingdom for euer before thy face, and thy throne shal be firme continually.Et fidelis erit domus tua, et regnum tuum usque in æternum ante faciem tuam, et thronus tuus erit firmus jugiter.
17According to all these words and according to all this vision so did Nathan speak to David.Tutte queste parole, tutta questa visione riferì Nathan a David.According to al these wordes, and according to al this vision, so did Nathan speake to Dauid.Secundum omnia verba hæc, et juxta universam visionem istam, sic locutus est Nathan ad David. 18And David went in, and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou hast brought me thus far?Ma il re David andò, e si pose a sedere davanti al Signore, e disse: Chi son io, Signore Dio, e che è la mia casa, onde tu mi abbi condotto fin quassù?And Dauid went in, and sate before our Lord, and said: Who am I ô Lord God, and what is my house, that thou hast brought me thus farre?Ingressus est autem rex David, et sedit coram Domino, et dixit: Quis ego sum, Domine Deus, et quæ domus mea, quia adduxisti me hucusque ? 19But yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God:Ma questo pure è paruto piccola cosa negli occhi tuoi, Signore Dio, che hai voluto far promessa al tuo servo anche a favor della sua casa pel tempo rimoto: imperocché questa è la legge di Adamo, o Dio Signore.But this also hath semed litle in thy sight ô Lord God, vnles thou didst speake also of the house of thy seruant for a long time: for this is the law of Adam, Lord God.Sed et hoc parum visum est in conspectu tuo, Domine Deus, nisi loquereris etiam de domo servi tui in longinquum: ista est enim lex Adam, Domine Deus. 20And what can David say more unto thee? for thou knowest thy servant, O Lord God:Che potrà dunque ormai dir più a te Davidde? imperocché tu, Signore Dio, conosci il tuo servo.What can Dauid therefore adde yet, to speake vnto thee? for thou knowest thy seruant ô Lord God.Quid ergo addere poterit adhuc David, ut loquatur ad te ? tu enim scis servum tuum, Domine Deus. 21For thy word’s sake, and according to thy own heart thou has done all these great things, so that thou wouldst make it known to thy servant.Per amore di tua parola, e secondo il tuo beneplacito tu hai fatto tutte queste grandi cose, e le hai ancor fatte sapere al tuo servo.For thy word, and according to thy hart thou hast done al these great thinges, so that thou wouldest notifie it to thy seruant.Propter verbum tuum, et secundum cor tuum, fecisti omnia magnalia hæc, ita ut notum faceres servo tuo. 22Therefore thou art magnified, O Lord God, because there is none like to thee, neither is there any God besides thee, in all the things that we have heard with our ears.Per la qual cosa grande ti se' dimostrato, o Signore Dio; e nissuno è simile a te, e Dio non havvi fuori di te secondo tutto quello che noi colle nostre orecchie abbiamo udito.Therefore art thou magnified ô lord God, because there is none like to thee, neither is there a God besides thee, in al thinges that we haue heard with out eares.Idcirco magnificatus es, Domine Deus, quia non est similis tui, neque est deus extra te, in omnibus quæ audivimus auribus nostris.
23And what nation is there upon earth, as thy people Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for them great and terrible things, upon the earth, before the face of thy people, whom thou redeemedst to thyself out of Egypt, from the nations and their gods.Imperocché qual è la nazione sopra la terra, che comparar si possa al popolo d'Israele, cui Dio andò a riscattare per farlo suo popolo, e glorificarsi con fare mirabili cose, e tremende per lui contro quel paese, (contro) quella gente, e il suo dio nel cospetto dello stesso tuo popolo, cui tu riscattasti per te dall'Egitto?And what nation is there in the earth, as thy people Israel, for the which God hath gone, that he might redeme it to be his people, and might make him selfe a name, & doe for them great wonders, and horrible thinges vpon the earth, before the face of thy people, whom thou redemedst to thy self out of Aegypt, from the nations and from their goddes.Quæ est autem ut populus tuus Israël gens in terra, propter quam ivit Deus ut redimeret eam sibi in populum, et poneret sibi nomen, faceretque eis magnalia et horribilia super terram a facie populi tui quem redemisti tibi ex Ægypto, gentem, et deum ejus. 24For thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God.Perocché tu, hai stabilito il popolo d'Israele per tuo popolo in sempiterno: e tu, Dio Signore, se' divenuto loro Dio.For thou hast confirmed thy people Israel to be an euerlasting people: and thou Lord God art become their God.Firmasti enim tibi populum tuum Israël in populum sempiternum: et tu, Domine Deus, factus es eis in Deum. 25And now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken,Or dunque, Signore Dio, mantieni per sempre viva la parola proferita da te a favor del tuo servo, e a favore della sua casa, e fa come hai detto,Now therefore ô Lord God, raise vp for euer the word, that thou hast spoken vpon thy seruant, and vpon his house: and doe as thou hast spoken,Nunc ergo Domine Deus, verbum quod locutus es super servum tuum, et super domum ejus, suscita in sempiternum: et fac sicut locutus es, 26That thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord.Affinchè sia magnificato eternamente il tuo nome, e si dica: Il Signor degli eserciti egli è il Dio d'Israele. E la casa di David tuo servo sarà stabile dinanzi al Signore,that thy name may be magnified for euer, and it may be said: The Lord of hostes is God ouer Israel. And the house of thy seruant Dauid shal be established before our Lord,ut magnificetur nomen tuum usque in sempiternum, atque dicatur: Dominus exercituum, Deus super Israël. Et domus servi tui David erit stabilita coram Domino,
27Because thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.Perchè tu, Signore degli eserciti, Dio d'Israele, hai rivelata all'orecchio del tuo servo tal cosa, dicendo: lo farò stabile la tua casa: per questo il tuo servo ha avuto cuore di fare a te tal preghiera.because thou ô Lord of hostes God of Israel hast reueled the eare of thy seruant, saying: A house I build thee: therefore hath thy seruant found his hart to pray thee with this prayer.quia tu, Domine exercituum Deus Israël, revelasti aurem servi tui, dicens: Domum ædificabo tibi: propterea invenit servus tuus cor suum ut oraret te oratione hac. 28And now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things.Or dunque o Dio Signore, tu se' Dio, e veraci saranno le tue parole: perocché tu stesso queste buone cose hai dette al tuo servo.Now therefore ô Lord God, thou art God, and thy wordes shal be true: for thou hast spoken to thy seruant these good thinges.Nunc ergo Domine Deus, tu es Deus, et verba tua erunt vera: locutus es enim ad servum tuum bona hæc. 29And now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.Comincia adunque, e dà benedizione alla casa del servo tuo, affinchè ella sia per sempre dinanzi a te: perocché tu, Dio Signore, hai parlato, e colla tua benedizione sarà benedetta la casa del servo tuo in eterno.Beginne therefore, and blesse the house of thy seruant, that it may be for euer before thee: because thou Lord God hast spoken, by thy blessing shal the house of thy seruant be blessed for euer.Incipe ergo, et benedic domui servi tui, ut sit in sempiternum coram te: quia tu, Domine Deus, locutus es, et benedictione tua benedicetur domus servi tui in sempiternum.
7:1
Year of the World 2960, Year before Christ 1044.
Enemies, before he had made war upon the surrounding nations, 1 Paralipomenon 18:1.
7:2
Nathan. An admirable courtier, (Grotius) and a great saint, Ecclesiasticus xlvii. He was neither too rough, nor too complaisant.
Polyb. x
Cedar. This was the most esteemed species of wood. The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood. (Polyb. x.)
Houses were not there built in such a solid manner, as they are in colder climates. They consisted mostly of wood.
Calmet
Skins. The outer veils of the tabernacle were made of skins, as others generally were. (Calmet)
Hebrew and Chaldean, "of curtains."
7:3
Calmet
Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis 48:19. Samuel supposed that Eliab should have been king; (1 Kings 16:6,) and Eliseus confesses, that God had concealed from him the affliction of the woman with whom he lodged, 4 Kings 4:24. (Calmet)
Menochius
God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)
7:7
Calmet
Tribes. 1 Paralipomenon 17:6, by the substitution of p for b, reads Shophete, "judges," which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)
7:10
Before, provided they be faithful. These promises are conditional.
7:11
Menochius
House, or give thee children, who shall hold the sceptre. (Menochius)
7:12
Challoner
I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner)
Calmet
God passes over all the children whom David had already, 3 Kings 2:15. The temporal kingdom was enjoyed by David's posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture. (Calmet)
Haydock
But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock)
Calmet
In these predictions we must always distinguish the type from the reality. (Calmet)
7:14
Calmet
Men, who are not to be entirely destroyed, like the Chanaanites. (Calmet)
Haydock
This is not unlike the human temptation of which St. Paul speaks, 1 Corinthians 10:13. See Psalm 72:5., and 88:33. (Haydock)
St. Jerome
The rod of men denotes war, and stripes signify those punishments which God inflicts. (St. Jerome, Trad.)
7:16
Faithful; or continue a long time. (Menochius) (3 Kings 11:38.)
Where is not the house of David? or how is this accomplished, except in the Church?
Calmet
Thy face. Septuagint, "before me," which is conformable to Psalm 88:38. David saw Solomon on the throne, and beheld the Messias in spirit. (Calmet)
Haydock
Souls departed still see what regards them, (Sa) if they be happy. (Haydock)
7:18
Cajetan
Lord. "More in soul, than by this posture of the body, remaining quiet in meditation and prayer." (Cajetan)
Maimonides
Vatable says only kings were allowed to pray sitting, (Sa; Menochius) and they must be of the house of Juda. (Maimonides)
Calmet
They say the priests always stood in the temple. But Josephus mentions seats of lead for them. (Jewish Wars 7:11.) The Hebrew expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark. It is not so much the posture of the body as the fervour of the soul, which God regards. See St. Augustine, ad Simp. 2:q. 4.) Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude. (Calmet)
Haydock
Far, in power and glory. (Haydock)
7:19
Calmet
God. Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children's happiness; a favour which thou hast graciously promised unto me. (Calmet)
Menochius
Thus immortality, and all happiness, were proposed unto the first man. (Menochius)
Calmet
Some use an interrogation; "Is this the law of Adam?" (Calmet)
Haydock
Protestants, "manner of man." Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock)
Calmet
In 1 Paralipomenon 17:17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, "Behold the law of man, of the Lord God." I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet)
Haydock
Luther attributes this version, Haec est ratio hominis, qui Daomius Deus est, to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock)
Du Hamel
David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)
7:20
Menochius
Unto thee. To express his sentiments of gratitude. (Menochius)
What more can he desire?
7:21
Calmet
Word's sake. Some copies (Haydock) of the Septuagint read "servant's sake," as 1 Paralipomenon xvii. (Calmet)
7:23
A name. So that all might praise God, for the favours which he had bestowed upon his people, (Haydock) and admire his power and glory.
Calmet
Gods, whom thou didst cast out of Chanaan. (Paralipomenon) (Calmet)
Haydock
From, is not expressed in the Vulgate or Hebrew, though Protestants also supply it. (Haydock)
Calmet
Some explain Elohim, "gods," of the chief men of the Hebrew nation. The power of the idols was overthrown; (Numbers 33:4,) and the Israelites were rescued both from oppression, and from the service of false gods, Ezechiel xvi. (Calmet)
Kennicott
Adonai is often substituted for Jehova; as appears from 1 Paralipomenon 17:21, 22. (Kennicott)
7:25
Menochius
Raise up. As long as the promises were not fulfilled, they seemed to be dormant. (Menochius)
7:27
Haydock
In his heart. Literally, "has found his heart," (Haydock) following the inspirations of divine grace, to pray with attention and love, (Calmet) and confidence. (Haydock)
7:29
Calmet
Begin. Hebrew, "please, or deign to bless." Septuagint and Jonathan, "begin." (Calmet)
7:12
7:2
The tabernacle made by Moyses was a goodlie thing, but being couered with skinnes and in manie respectes insufficient for Gods seruice, Dauid desired to build a glorious Temple. But was not permitted to do it, for mysterie sake to signifie that Christ the true Salomon should build his Church, that farre excelleth the Synagogue of the Iewes, and old Testament S. Augustin. li. 17. c. 8. deciuit.
7:12
He that supposeth this great promise to be fulfilled in Salomon, erreth much sayeth S. Augustin. ibidem.
7:14
S. Paul expoundeth this of Christ. Heb. 1. v 5.
This can not be saied of Christ, but of Salomon, and of anie christian. so this place hath manie literal senses.
7:16
The Sea Apostolique, & priestly powre in the church of christ, is this perpetual kingdom. S. Epiphanius. Heresi. 29.
7:23
Here and in manie other places the Hebrew word is of the plural number, Elohim, Goddes, signifying more diuine Persons.
The worke of mans Redemption is appropriated to God the Sonne.
7:2
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.22
… How, then, do the Jews come to say that the temple was forty-six years in building? One might, indeed, do violence to the words and make out the period of forty-six years at all costs, by counting from the time when David, after planning about the building of the temple, said to Nathan the prophet,
sant'Agostino d'Ippona † 430 d.C. City of God 17.12
… Therefore, when it is said in the words of Nathan, “And the Lord will tell thee what an house thou shalt build for Him,” it is afterwards said in the words of David, “For Thou, Lord Almighty, God of Israel, hast opened the ear of Thy servant, saying, I will build thee an house.”
7:3
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 13.7
… But when he who is good and faithful in these miseries shall have come from this life to the blessed life, then will truly come to pass what now is absolutely impossible,—namely, that a man may live as he will.
7:4
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.16
… He shall build me an house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight.”
7:5
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.12
… He shall build me a house in my name, and I will set up His throne for ever; and I will be to Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.”
7:8
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.22
22. And what will Christ say to you afterwards? Do you not remember what He said by the prophet Nathan to holy David?
sant'Agostino d'Ippona † 430 d.C. City of God 17.8
… And if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the sons of men: but my mercy I will not take away from him, as I took it away from those whom I put away from before my face. And his house shall be faithful, and his kingdom even for evermore before me, and his throne shall be set up even for evermore.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.12
… Therefore, when it is said in the words of Nathan, “And the Lord will tell thee what an house thou shalt build for Him,”
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sant'Agostino d'Ippona † 430 d.C. City of God 17.12
… and the son of iniquity shall not humble him any more, as from the beginning, from the days when I appointed judges over my people Israel.”
sant'Agostino d'Ippona † 430 d.C. City of God 17.13
… Scripture certainly commends that peace with excellent praise as a shadow of that which is to come. But this opinion is to be vigilantly opposed, since after it is said, “And the son of iniquity shall not humble him any more,” it is immediately added, “as from the beginning, from the days in which I appointed judges over my people Israel.”
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Tertulliano † 220 d.C. The Five Books Against Marcion 3.20
… Accordingly the prophet Nathan, in the first of Kings,
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Tertulliano † 220 d.C. An Answer to the Jews 14
… nor “the boundaries of the earth,” as promised rather to David’s son, who reigned within the single land of Judea, than to Christ the Son of God, who has already illumined the whole world with the rays of His gospel. In short, again, a throne “unto the age”
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san Giustino † 165 d.C. Dialogue with Trypho 118
… And Nathan likewise, speaking to David about Him, thus continued: ‘I will be His Father, and He shall be my Son; and my mercy shall I not take away from Him, as I did from them that went before Him; and I will establish Him in my house, and in His kingdom for ever.’
sant'Agostino d'Ippona † 430 d.C. City of God 17.9
… For immediately something is said about the sins of his children, such as is set down in the Book of Samuel, and is more readily taken as if of Solomon. For there, that is, in the Book of Samuel, he says, “And if he commit iniquity I will chasten him with the rod of men, and with the stripes of the sons of men; but my mercy will I not take away from him,”
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 3.34
… The same thing occurs in the case of men: things are said of Solomon, for example, the scope of which reaches far beyond him, and which are only properly understood when applied to Christ and His Church, of which Solomon is a part.
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sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 4
… And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,”
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sant'Agostino d'Ippona † 430 d.C. City of God 17.12
… Therefore David understanding this, says in the second Book of Kings, in the passage from which we digressed to this psalm, “Thou hast spoken also for Thy servant’s house for a great while to come.”
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sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 86.7
… Scarcely does one such prayer occur amongst many. Each one might say that this happened to him, but that it happened not to others, if we did not find in the holy Scripture David praying in a certain place, and saying, “Since I have found my heart, O Lord, so that I might pray unto Thee.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.14
… v. 1 ). For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through bad thoughts. For hence the Psalmist says, My heart hath failed me ( Ps. xxxix. 13 ). Hence, when he returns to himself, he says, Thy servant hath found his heart to pray to Thee (
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2. Et arca Dei posita sit in medio pellium? Tabernaculum enim in quo erat tegebatur pellibus arietum rubricatis et ianthinis instar papilionis, Exodi XXVI, 14, q. d. Hoc indignum videtur, volo ergo aedificare templum magnificum, ut in eo honorifice collocem arcam Dei. Porro David fabricam templi non tantum voluit, sed et vovit, ut patet Psalm. CXXXI, 2 et seq. Josephus asserit Davidem voluisse ex Dei praecepto; sed errat: nusquam enim Deus praecepit ei ut templum fabricaret, imo volentem inhibuit, ut patet vers. 5. Voluit ergo vovitque David hanc fabricam ex mero ardentique devotionis Deique cultus zelo, qui eum adegerat ut ante arcam coram toto populo totis viribus saltaret, indeque in dies crevit in eo hic zelus, praesertim quia praesente arca ipse majora Dei in se indies experiebatur beneficia. Quare indignum judicabat ut ipse habitaret in domo cedrina, Deus vero Deique arca degeret in tabernaculo pelliceo et papilione. Historiam hanc ita narrat Eupolemus apud Eusebium, lib. IX Prapar. Evang., sub finem: "Cum vellet David templum aedificare Deo, rogavit Deum ut locum ei altaris ostenderet. Ibi ei Angelus apparuit stans super locum ubi altare statuerat Hierosolymis, jussitque ei templum non statuere, quod humano sanguine pollutus esset, multaque bella gessisset. Nomen vero illi fuit Dianathan, eique imperavit ut filio aedificationem permitteret, ipse vero, quae ad apparatum pertinerent, adornaret."
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3. Dixitque Nathan ad regem: Omne quod est in corde tuo, vade, fac. Nathan erat propheta Davidi familiaris, et a consiliis, teste S. Epiphanio, Isidoro et Dorotheo in Vitis Prophetarum; sed quia hic Deum non consuluit, hinc nec a Deo fuit illustratus, sed erravit; errorem tamen illico admonitus a Deo correxit. Sic Prophetae subinde loquuntur ex instinctu non Dei, sed judicii et spiritus proprii, imo propter usum prophetiae putant se loqui ex spiritu Dei, cum loquantur ex suo; tumque errare possunt, et quandoque errant, uti docet Theodoretus hic, et S. Gregorius, homilia 1 in Ezechielem, ac D. Thomas, II II, Quaest. CLXXI, art. 5. Causam dat Angelomus dicens: "Quod omnipotens Deus ex magna pietatis dispensatione disponit, quia dum prophetiae spiritum aliquando dat, et aliquando subtrahit, prophetantium mentes et elevat in celsitudine, et custodit in humilitate; ut accipientes spiritum, inveniant quid de Deo sint, et rursum prophetiae spiritum non habentes, cognoscant quid de semetipsis sint."
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5. Numquid tu aedificabis mihi domum? Volitum votumque Davidis de fabricando templo quoad rem probavit laudavitque Deus, ut religiosum et pium sanctumque, sed non quoad personam. Noluit enim illud a Davide fabricari, sed a Salomone. Causa assignatur I Paralip. cap. XXII, vers. 8, scilicet quod David continuus in bellis multum effuderat sanguinis: quare indecens erat ut David tanto hominum sanguine cruentatis manibus fabricaret Deo purissimo, mansuetissimo, sanctissimo et clementissimo domum, sive templum. Idipsum ergo voluit fieri a Salomone, qui pace fruens fuit rex pacificus, ideoque typus Christi, qui venit in mundum totus mitis et benignus, ut Ecclesiam fidelium Deo exstrueret, eamque in pace gubernaret, juxta illud: "Factus est in pace locus ejus." Ita Eucherius, Rupertus et Prosper, De Promis. part. II, cap. XXVII. Tropologice significatur, ait ex S. Gregorio, lib. VII Moral. cap. XVI, Angelomus, quod "qui vir sanguinum est, hoc est, qui adhuc carnalibus actibus incubat, templum Deo, sanctam scilicet Ecclesiam, per praedicationis officium construere non debet; seu etiam moraliter innuitur, quod mundus in se esse a vitiis debet, qui aliena curat corrigere; terrena non cogitet ut desideriis infimis non succumbat, quatenus tanto perspicacius aliis fugienda praevideat, quanto haec ipse per scientiam et vitam verius declinat. Nequaquam pure maculam in membro considerat oculus, quem pulvis gravat; et superjectas sordes tergere non valent manus quae lutum tenent. Simili modo Deus Geizae duci Hungariae, qui fuit pater S. Stephani primi Hungarorum regis, volenti aedificare templum idipsum per visionem inhibuit: "Habes enim, inquit, manus sanguine pollutas, sed filius tuus Stephanus id faciet, idemque in praemium primus Hungarorum rex coronabitur." Idem confirmavit S. Stephanus Protomartyr apparens Geizae, jubensque ut filio nomen suum imponeret, eumque ex se Stephanum vocaret. Hic fuit rex sanctus, qui Hungaros ad Christum convertit. Unde Pontifex Romanus coronam ei regiam mittens: "Ego, inquit, sum Apostolicus; Stephanus vero est Hungariae Apostolus." Ita habet Vita S. Stephani apud Surium ad diem 20 Augusti. Anagogice, significatur Ecclesia triumphans in coelo gloriose aedificanda a Christo pacifico, in summa omnium Beatorum pace et securitate, unione et concordia, aeque ac puritate, innocentia et sanctitate.
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7. Numquid loquens locutus sum, etc., Quare non aedificastis mihi domum cedrinam? Deus noluit aedificari templum a Josue, Gedeone, vel alio quo alio Judice, quia omnes versati in bellis multum sanguinis fuderunt, fueruntque viri sanguinum. Ita Angelomus.
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10. Et ponam locum populo meo Israel, "locum," scilicet stabilem et felicem; ut scilicet Israelitae amplius non vagentur, non abducantur captivi, non miseram vitam agant, uti fecere hactenus vexati a Philisthaeis aliisque gentibus. Unde explicans subdit: Et plantabo eum, q. d. Instar plantae et arboris radicatae firmabo Israelem in Judaea, ut in ea firmiter et feliciter conquiescat, ac opulenter et hilariter vivat. Et habitabit sub eo, id est in eo, scilicet loco suo, quasi umbraculo, ut eo undequaque tectus, stabilis et securus permaneat.
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11. Praedicitque tibi Dominus, quod domum faciat tibi Dominus, "domum," id est prolem et familiam regiam; illa enim vocatur domus antonomastice. Cajetanus per "domum" accipit Messiam, sive Christum, quasi hic Deus promittat Davidi Christum ex se nasciturum. Haec verum est, at in sensu non litterali, ut vult Abulensis, sed allegorico, quem tamen Deus hic una cum litterali videtur revelasse et patefecisse Davidi, ut patebit ex sequentibus.
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12. Cumque completi fuerint dies tui, etc., suscitabo semen tuum post te, id est suscitabo Salomonem ad regnum ut regnet post te; licet enim Salomon jussu Davidis viventis unctus sit in regem, non tamen plene regnavit Davide vivo, sed unctus est ad hoc ut post eum regnaret, eique mortuo in regno succederet.
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13. Ipse aedificabit domum nomini meo, Salomon scilicet, ut patet II Paralip. cap. XXVIII, 6. David tamen Salomoni dedit ideam perfectissimam a Deo acceptam totius templi, item maximam auri argentique copiam ad fabricandum templum, ut patet III Reg. cap. VIII, vers. 16 et seq., et I Paral. cap. XXII, vers. 8 et seq., ac II Paralip. cap. XXXIII, vers. 7. Allegorice Salomon, id est Christus, aedificavit Ecclesiam, quasi regnum et thronum Dei sempiternum, illique Deus verus et proprius est pater, ut sequitur. Unde Angelomus, Eucherius, Rupertus censent haec per hyperbolen dici de Salomone, proprie vero et integre de Christo. Hujus enim thronus absolute est sempiternus, cum Salomonis thronus respective tantum fuerit sempiternus, nimirum respectu suae gentis duntaxat, quia scilicet semper duravit, quandiu duravit Israelis respublica et regnum.
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14. Ego ero ei in patrem, et ipse erit mihi in filium. Quaeres, de quo ad litteram hic Deus loquatur, an de Salomone, an de Christo? Primo, aliqui putant quaedam ex hisce quae hic dicuntur, ad litteram competere Christo, quaedam Salomoni. Ita Theodoretus et Procopius. Secundo, alii omnia ad litteram attribuunt Christo; ille enim est solus verus Dei Filius, et regnum ejus aeternum. Ita Angelomus et Glossa. Tertio, Lyranus et Abulensis haec ad litteram accipiunt tam de Christo quam de Salomone. Quarto, Hebraei et multi ex Latinis ad litteram interpretantur de Salomone, allegorice de Christo. Haec sententia verior est, ut patet ex lib. I Paralip. cap. XXVIII, vers. 6, ubi haec omnia Salomoni expresse attribuuntur: "Salomon, inquit, filius tuus aedificabit domum meam; ipsum enim elegi in filium, et ego ero ei in patrem, et firmabo regnum ejus usque in aeternum." Et patet, quia Deus loquitur de eo qui post Davidem erat fabricaturus templum, quod aedificare volebat David, sed prohibitus fuit a Deo. Hic autem non alius fuit, quam Salomon. Verum, quia Salomon erat typus Christi, qui aedificaturus erat Ecclesiam novam Dei, quae longe erat potior templo, idque in spiritu praevidebat Propheta, eoque aciem mentis et spiritus sui intendebat; hinc allegorice, sed potiore sensu haec dicuntur de Christo: unde nonnulla, quae hic dicuntur, tenuiter et inchoate duntaxat competunt Salomoni; plene vero et perfecte Christo, ut to Ego ero ei in patrem, et ipse erit mihi in filium; et: Firmabo thronum regni ejus usque in sempiternum. De fide ergo est hunc locum intelligi de Christo. Nam de eo explicat illum S. Paulus, Hebr. cap. I, vers. 5, ubi fuse eumdem explicui. Unde S. Augustinus, lib. XVII De Civitate, cap. VIII et IX, asserit hic quaedam dici de Salomone uti erat privata persona; quaedam vero uti erat typus Christi. Vide hic quam tenere et ardenter dilexerit Deus Salomonem, ut filium prae omnibus sibi asciscat in filium, velitque ejus esse pater, ac paterna in eum officia exercere. Qui si inique aliquid gesserit, arguam eum in virga virorum, et in plagis filiorum hominum, quibus scilicet homines solent castigare suos filios, ut eos non occidant, sed emendent, q. d. Castigabo Salomonem, si peccet, paterne ut pater, non severe et rigide ut judex. Rursum, castigabo eum sicut castigare soleo homines, scilicet humano more, poena humana, temporaria et clementi, puta morbo, fame, bello; non autem sicut castigavi angelos, quos coelesti regno privavi, et gehennae in aeternum addixi; nec sicut castigavi Saulem, quem abjeci et regno spoliavi irremissibiliter et in aeternum. Hinc Burgensis et alii colligunt Salomonem non esse damnatum, sed salvatum; verum hic proprie non agitur de salute, sed de regno Salomonis perpetuando in posteros, quamdiu duratura erat Hebraeorum respublica et regnum; unde explicans subdit:
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15. Misericordiam autem meam non auferam ab eo, sicut abstuli a Saul, quem amovi a facie mea. 16. Et fidelis erit domus tua et regnum tuum usque in aeternum. Fidelis hebraice נאמן neeman, id est firma, stabilis, perennans, aeterna, juxta sensum quem dedi vers. 13. Et hoc significat Graecum πιστωθήσεται. Allegorice, de Christi persona haec dici nequeunt; fuit enim ipsa impeccabilis, sed de ejus membris, puta fidelibus, quos peccantes Deus clementer castigat quasi pater, ut eos emendet.
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18. Ingressus est autem David et sedit coram Domino, et dixit: Quis ego sum, Domine? nimirum sedit in tabernaculo coram arca Dei, non ob desidiam, vel mollitiem, sed ut quietius, secretius, attentius et intentius oraret, totumque cor suum coram Deo effunderet. Ad haec enim juvat sessio. Ita S. Augustinus loco mox citando, et ex eo Eucherius: "Sedit, inquit, sive propter secretum semotis arbitris, sive propter intimum cordis, ubi erat orantis affectus." Sic S. Bernardus sedendo solebat meditari, tum quia corpore erat infirmo, lasso et debili; tum ut silentius, quietius, devotius et diutius meditaretur. Corpore enim quiescente, quiescit et spiritus, ut libere totus Deo attendat et intendat. Addunt Sanchez et alii Davidem sedisse non in solio aut sede, sed humi in terra et pulvere, idque studio humilitatis aeque ac reverentiae Dei, uti fecit Job cap. II, vers. 8 et 13. Et Jerusalem vastata a Chaldaeis, ideoque lugens et poenitens juxta illud Thren. cap. I, 1: "Quomodo sedet sola civitas." Quocirca Josephus ait Davidem in faciem suam procidisse, et stratum humi more supplicantis orasse Deum. Aliam sessionis Davidis causam dat Vatablus, dicens: "Nemini sedenti licebat orare Deum, nisi regi." Sed hoc falsum est. Nam et Elias qui non erat rex, sedens sub junipero oravit Deum, III Reg. cap. XIX, 4, et Psal. CXXXVI, 1, Hebraei in Babylone captivi plangentes et orantes dicunt: "Illic sedimus et flevimus, dum recordaremur Sion." Et Moyses, Exod. cap. XVII, vers. 12, sedens orabat, vincebatque Amalec: sedit ergo David animo magis quam corpore, tacite et tranquille Dei in se beneficia meditando, et gratias agendo, juxta illud Thren. cap. III, vers. 28: "Sedebit solitarius, et tacebit; quia levavit super se..." Unde Angelomus: "Sedere coram Domino, inquit, est beneficia ejus in humilitate cordis confiteri." S. Simplicianus, qui S. Ambrosio in Episcopatu Mediolanensi successit, proposuit hanc quaestionem S. Augustino, cur David tam pius sedendo oraverit, cum fideles genuflexi orare soleant, uti oravit Christus in horto, Matth. cap. XXVI, et Stephanus in martyrio, Actor. cap. VII, et S. Paulus in ergastulo, Ephes. cap. III, vers. 14? Cui respondet S. Augustinus, lib. II ad Simplicianum, Quaest. IV, nullum gestum oranti in Lege fuisse praescriptum, sed liberum fuisse quodlibet, uti qui cujusque conditioni et devotioni foret accommodus: "Nam et stantes, inquit, oramus, sicut scriptum est: Publicanus autem de longinquo stabat, et flexis genibus sicut in Actibus Apostolorum legimus: Et sedentes, sicut ecce David et Elias. Nisi autem jacentes oraremus, non scriptum esset in Psalmis: Lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo. Cum enim quisque orationem quaerit, collocat membra sicut ei occurrerit, accommodata pro tempore positi corporis ad movendum animum." Idem fecere Gentiles: unde rex Ninive poenitens, praedicante Jona, cap. III, vers. 5, sedit in cinere. Plutarchus in Vita Numae Pompilii, qui Romulo Romae in regno successit, pag. 23, scribit Numam sanxisse eos qui Deum adorant in orbem se vertere oportere, deinde vero sedere: quo ritu, inquit, et ratas preces, et in bonis perseverantiam fore significant, vel non esse Deum interpellandum obiter, et cum aliis occupamur, sed cum adest tempus opportunum, quo quiescimus, et ab aliis negotiis curisque feriamur. Denique Philosophus: "Anima, inquit, sedendo fit sapiens." Subsidentibus enim sessione humoribus, sedantur animae affectiones, quae rationem turbant, quibus sedatis clarius mens videt id quod verum sanctumque est. De vario orantium situ rituque fuse disserit Hieronymus Mer. lib. III De Gymnastica, cap. III. Denique rerum spiritualium magistri hanc dant orandi regulam: "In orando et meditando ille corporis habitus tenendus est, qui aptus videtur ad excitandam in nobis internam devotionem." 18. Quis ego sum, Domine Deus, et quae domus mea, quia adduxisti me hucusque? ut ex pastore ovium faceres regem populorum, ex paupere divitem, ex vili nobilem, ex incognito celebrem et famosum. Dicant hoc illi, quos Deus ex humili imoque loco ad fastigium dignitatis, v. g. ad Episcopatum, Principatum, Apostolatum, extulit non ipsorum merito, sed gratuito Dei dono. Scripsit in hanc Davidis sententiam homiliam S. Chrysostomus (vel quisquis est auctor; stylus enim indicat fuisse Latinum, non Graecum, ac citat S. Cyprianum, quod insolens est apud S. Chrysostomum), quae exstat tom. I, ubi inter caetera ait: "Agnoverat iste sanctus, quod Genes. XVIII dixit Abraham Deo: Ego sum terra et cinis. Et singuli ita Deo dixerunt, ut forma esset perfectae humilitatis. Ergo quis sum ego, Domine mi? Ecce se nihil esse dixit, et servum se esse non negavit: quia omnis qui confitetur servitutem, meretur gratiae libertatem. Ergo dicit: Quis sum ego, Domine mi? Videtis ubique regnare gratiam, ubique pia viscera possidere, cor humile illustrare, benignos sibi redigere, confessores suos ditare." Et paucis interjectis: "Noverat se pastorem esse ovium, et non genere nobilitatum. Sed quando factus est nobilis, agnovit se ex nihilo fuisse sublevatum; et quia non est oblitus quis natus erat, perseveravit in culmine regali." Vide quae dixi Joan. cap. I, vers. 19, ad illa: Tu quis es?
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19. Ista enim est lex Adam, Domine Deus. Primo, Angelomus sic explicat, q. d. "Ista est lex hominis, Domine Deus, ut tibi in simplicitate cordis et puritate serviat; et tu facias ei misericordiam tuam, sicut mihi dignatus es facere servo tuo." Secundo, Vatablus, q. d. Ista conditio et sors regalis est hominis praeclari et excellentis, non vilis et abjecti, qualis ego sum. Unde Vatablus, Hebraice nir thorat, id est lex, vertit, directio; Chaldaeus vero vertit, visio, a radice ראה raa, id est vidit. Tertio, alii, q. d. "Lex Adae," id est hominis, est ut sit mortalis et moriatur. Quid est ergo, o Domine, quod me meumque regnum velis esse aeternum? "Lex Adae" est ut sit miser, pauper et abjectus; quid est ergo quod me tantis opibus et honoribus cumulas? "Quid est homo quia ita magnificas eum?" Quarto et genuine, q. d. Tu, Domine, votis meis obsecundasti; imo ea praevenisti. "Lex" enim, id est inclinatio, homini a natura insita ista est, iste communis hominum est mos et usus, ut non putent sibi omnino satisfactum, esto opulenti sint, honorati et felices, nisi etiam de posteris, eorumque felicitate et gloria prospectum sit, quod tu, Domine, mihi facere dignatus es, promittens posteros meos semper fore reges, et continua serie perpetim mihi in regno successuros. Ita Abulensis, Hugo, Cajetanus, Dionysius et alii. Ratio est, quod homo naturaliter amet suos filios et posteros perpetim gloriosos, ut in illis semper superstes sit, et aeternitatem quamdam memoriae, famae et gloriae assequatur. Filii enim sunt quasi pars et membra parentum, qui proinde filios amant ut seipsos, imo magis quam seipsos.
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20. Quid ergo addere poterit adhuc David, ut loquatur ad te? Tu enim scis servum tuum, Domine. "Scis," id est, cognoscis, curas, amas, dirigis, exaltas, glorificas. Sic enim explicatur lib. I Paral. XVII, vers. 18, cum dicitur: "Quid ultra addere potest David, cum ita glorificaveris servum tuum et cognoveris eum?" Haec enim Dei cognitio et scientia non est speculativa et arida, sed practica et fecunda, ac proinde Dei amorem et beneficentiam involvit. Sic Apostolus de praedestinatis et electis ad gloriam ait: "Cognovit Dominus, qui sunt ejus," II Timoth. II, 19; reprobis vero dicet Christus in die judicii: "Nescio vos," Matth. XXV, 12. 21. Propter verbum tuum, q. d. Haec magnalia mihi praestitisti non propter merita mea, sed ut impleres promissiones tuas, quibus promisisti mihi benefacere, cum per Samuelem me instituisti et unxisti regem. Ita ut notum faceres servo tuo, ut scilicet mihi exhiberes haec magnalia promissa, ut ego illa cognoscerem, imo oculis cernerem et manibus palparem. Et poneret sibi nomen, ut Israel esset et vocaretur populus Dei, quae est dignitas eximia, ac titulus summi honoris, aeque ac utilitatis. Ita Vatablus. Aut, "ut nomen," id est, famam et gloriam sibi pararet; ita Abulensis. 23. Quem redemisti tibi ex Aegypto gentem, et Deum ejus, ut scilicet Israel sit tua gens et populus, ac ut vicissim sis Deus ejus. Unde explicans subdit: "Et tu, Domine Deus, factus es eis in Deum." Secundo, alii referunt ad to faceretque eis magnalia et horribilia, scilicet percutiendo Aegypti hostis eorum "gentem et Deum," hoc est deos, q. d. Tu, o Domine, pro tuis Hebraeis pugnans percussisti Aegypti gentem, et deos qui Hebraeis adversabantur. Unde recentiores passim cum Chaldaeo ex Hebraeo vertunt in ablativo, gente et Deo ejus, q. d. Redemisti Israel ex Aegypto, ac consequenter ab Aegyptia gente et Deo, id est, diis ejusdem gentis. Aut planius referas ad to faceretque eis magnalia et horribilia super terram, q. d. Deus pro Hebraeis magna et horribilia patravit miracula tum super terram Aegypti et Chanaan, tum super "gentem et Deum," id est, deos ejusdem. Deus enim multis plagis per Moysen et Josue afflixit tum ipsam terram Aegypti et Chanaan, tum ipsam gentem Aegyptiorum et Chanananaeorum, tum deos et idola eorum, ea evertendo et confringendo. Ita Sanchez. Hic sensus prae caeteris planior videtur, et magis congruere Hebraeo, Chaldaeo et Septuaginta, qui pro gentem, habent gentes in plurali, quod magis septem gentibus Chananaeorum et Aegyptiorum, quam uni Hebraeorum genti congruunt. Tertio, alii per Deum, Hebraice Elohim intelligunt Moysen, qui a Deo constitutus est Deus Pharaonis aeque ac Israelis, utpote ejus legislator et dux vice Dei, Exodi cap. IV, 16, et cap. VII, 1. Vide ibi dicta, q. d. Redemisti ex Aegypto gentem Hebraeam, et "Deum ejus," id est Moysen qui ejus erat princeps, dux et ductor loco Dei. Quarto, nonnulli per Deum sive Elohim intelligunt S. Michaelem, qui vice Dei erat dux, custos et praeses Israelis. Hic enim, dum Israelitae captivi in Aegypto ex ea liberarentur et liberi exirent, cum eis egrediens ex Aegypto quasi liberari videbatur. Quinto, Septuaginta pro אלהיו Elohau, id est Deum ejus, per metathesin legentes aholau, id est, tabernacula ejus, vertunt, redemisti tibi ex Aegypto gentes et tabernacula ejus. Hebraei enim ex Aegypto exierunt cum supellectile non tantum sua, sed et Aegyptiorum, quam commodato, jussu Dei acceperant, ut spoliarent Aegyptum, Exodi XII.
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25. Suscita. Hebraice הקם hakem, id est statue, stabili, confirma. 27. Revelasti aurem servi tui (hoc est, secreto et quasi in aurem ei dixisti): invenit servus tuus cor suum (scilicet paratum, gratum et alacre), ut oraret te oratione hac, et orando, pro tot magnalibus sibi praestitis gratias ageret non condignas, sed sibi possibiles. Alii, "invenit cor suum," id est, invenit consilium, inquiunt, sibi deinceps usui futurum. Idem argumentum gratiarum actionis ob beneficia sibi praestita, praesertim ob promissa de domo et regno suo perpetuando, ac consequenter de Christo ex se nascituro, tractat David Psalm. LXXXVIII: "Misericordias Domini in aeternum cantabo," atque hac gratitudine meruit haec promissa a Deo sibi confirmari et augeri. 29. Benedicetur domus servi tui in sempiternum, ut semper ex domo et familia mea in regno succedant, ac super Israelem regnent posteri mei, quamdiu durabit Israelis regnum. Abulensis hic, Quaest. ult., tractat quaestionem, an Salomon sit damnatus? et respondet affirmative, idque maxime probat ex eo quod ipse idola a se erecta moriens non destruxerit, quod utique facere debuisset, et reipsa fecisset, si vere poenituisset; nam idola haec trecentis fere post eum annis destruxit Josias rex, IV Reg. XXIII. Si dicas, etiam Asa, Josaphat et Ezechiam pios reges haec non destruxisse: respondet id eos facere non potuisse, eo quod idololatria inducta per Salomonem, roborata et aucta fuerit per Jeroboam, qui schisma fecit erectis aureis vitulis quasi idolis in Dan et Bethel. Salomon vero ea destruere poterat et debebat, tum quia erat potentissimus, tum quia nullum habebat aemulum, sed in plena pace omnibus sibi obedientibus regnabat. Idem censent Angelomus et Eucherius, IV Regum XXIII. Beda in Allegoriis lib. Regum, sub finem, ac Prosper, lib. Praedic. parte II, cap. XXVII: "Salomon -- inquit -- elatus in senio, fornicatus mente et corpore, Domino ipsum deserente, male obiit, metuendum exemplum posteris relinquens, ne felicitate hujus vitae turbati Christum deserant, qui est suorum aeterna felicitas." Verum moderni Interpretes in Salomonem mitiores sunt, meliusque de ejus salute sperant. Vide dicta Eccl. cap. XLVII, vers. 22.
7:1
… 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ez. 24, 2; in modo speciale Ier. 36) e di esporre solo quello che Dio vuole (Deut. 18, 15-22; Ier. 23, 16; 20, 7-9, 15, 19; 14, 14; Ez. 13, 3-17; Mich. 3, 5-8; Zach. 7, 12; cf. II Sam. 7, 1 sgg.), dichiara divino (Os. 4, 1; Ioel. 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 ecc.; Abd. 1; Ion. 1, 1; 3, 1; Mich. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Soph. 1, 1; Agg. 1, 1; 2, 1, 11, 21; Zach. 1, …
I. T. DI SALOMONE. - David, all'apice della potenza, stabilì di costruire il t., ma ciò gli fu vietato da Nathan (II Sam. 7, 1-29; I Par. 17); allora predispose la costruzione: acquistò per 50 sicili d'argento (600 secondo I Par. 21, 25) l'area di Ornan imbuseo, dove era apparso l'angelo sul Moria; ammassò …
7:2
NATHAN (EBR. NĀTHĀN « [DIO] HA DATO »)
NATHAN (ebr. Nāthān « [Dio] ha dato »). - Profeta che, ca. il 1000 a. C. comparve all'improvviso quando David gli chiese il suo parere circa il costruire o meno un tempio a Jahweh (II Sam. 7,2). N. rispose assentendo, ma la notte successiva Dio gli fece capire che ciò era riservato ad altri, non a David. …
… dati i gravi pericoli dello jahwismo e le connesse vicende della nazione, il messaggio profetico si sussegue ininterrottamente come ministero costante (I Sam. 3,1; Act. 3,24; Hebr. 11,32). Al tempo di David: Gad (I Sam. 22,5; ecc.) e Nathan (II Sam. 7,2; ecc.); sotto Salomone: Ahia (I Reg. 11,20; ecc.); Semeia sotto Roboam; un « uomo di Dio » sotto Ieroboam; Iehu sotto Baasa (ibid. 12,22; 13; 16,1); Hanani sotto Asa; Iehu, Iahaziel, …
7:4
NATHAN (EBR. NĀTHĀN « [DIO] HA DATO »)
… Insieme però lo fece annunziatore d'una profezia consolarissima: sarebbe stato Dio a costruire una casa a David, gli avrebbe dato cioè una lunga discendenza di re, il cui trono sarebbe stato stabile in perpetuo (ibid. 7, 4-17; I Par. 17, 4-14). Perpetuo sarebbe stato, infatti, il regno di Gesù Cristo, figlio di David (Lc. 1, 32 sg.).
7:10
… E adibito in senso etico, eccetto forse II Sam. 22, 5 (Ps. 17, 5). Nel Vecchio Testamento prevale l'accezione astratta, specie nelle espressioni in cui è genitivo di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, …
7:14
… (v.) e godevano dell'amicizia di Dio. Dopo il peccato Dio restaurò il vincolo spezzato stabilendo un patto con Abramo e con la sua stirpe, patto rinnovato con Mosè in base al concetto di paternità divina in rapporto al popolo considerato come figlio (II Sam. 7, 14), oggetto dell'amore del Padre celeste (Ex. 4, 22; Deut. 8, 5). Ma il patto iniziato nella sfera spirituale e soprannaturale man mano degenerò, per la rozza mentalità del popolo …
7:16
… Dopo il saluto (v. AVE MARIA), la cui grandiosità stupisce l'umile Vergine, l'angelo svela il disegno di Dio su lei, eletta a madre del Messia: « Ed ecco che concepirai in seno e partorirai un figlio, e gli imporrai nome Gesù ». Formulato con frasi e concetti di antiche profezie (cf., p. es., II Sam. 7, 16; Ps. 88, 30-37; Is. 9,7 [ebr. 6]; Mich. 4, 7; Dan. 7, 14-27), l'angelico annunzio delinea la figura e il compito del Redentore promesso (cf. Mt. 1, 21).
… Il M., infine, come discendente di David (II Sam. 7, 16), è un uomo; e David ne descrive le sofferenze (Ps. 21 [22]) e la Risurrezione (Ps. 15 [16]; cf. Act. 2, 25-32; 13, 35 sgg.; A. Vaccari, La Redenzione, Roma 1934, pp. 165-90). Certo …
7:23
… quest'opera è quasi un supplemento la Critica sacra Veteris Testamenti (ivi 1728); Apparatus historico-criticus Antiquitatum sacri codicis et gentis hebraicae (ivi 1748). Opere minori: Disputationes de pluralitate personarum in una Dei essentia ad II Sam. 7, 23 (ivi 1720); Disputationes de anno Jubileo ex Lev. 25 (ivi 1730); Praefatio de variis lectionibus in codicibus biblicis Novi Testamenti, ivi 1730. Fu uno dei più dotti del suo …
… Religiosamente, il primo interesse di S. deriva dal messianismo: letterale (II Sam. 7, 23, 1-7; I Sam. 2, 10) e figurativo (David tipo del Cristo sofferente e tradito); ma abbondano gli insegnamenti di carattere morale, specie riguardo al peccato ed al perdono.
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.