King Dauid waxing old, Abisag a Sunamite is brought to him. 5. Adonias pretending to reigne, 11. Nathan and Bethsabee obtaine, 28. that Salomon is declared and annointed King. 41. VVherupon Adonias (his folowers parting to their houses) 50. fleeth to the altar in the tabernacle, but vpon promise of safetie doth homage to Salomon.
1Now king David was old, and advanced in years: and when he was covered with clothes he was not warm.Il re David era vecchio, e di età avanzata: e per quanto si coprisse, non potea riscaldarsi.AND king Dauid was old, and had manie daies of age: and when he was couered with clothes, he was not warmed.Et rex David senuerat, habebatque ætatis plurimos dies: cumque operiretur vestibus, non calefiebat. 2His servants therefore, said to him: Let us seek for our lord the king, a young virgin, and let her stand before the king, and cherish him, and sleep in his bosom and warm our lord the king.Gli dissero pertanto i suoi servi: Si cerchi pel re signor nostro una vergine giovinetta, la quale si stia col re, e lo riscaldi, e dorma con lui, e renda il calore al re signor nostro.His seruantes therfore sayd to him: Let vs seeke for our lord the king a yong woman a virgin, and let her stand before the king, and cherishe him, and sleepe in his bosome, and warme our lord the king.Dixerunt ergo ei servi sui: Quæramus domino nostro regi adolescentulam virginem, et stet coram rege, et foveat eum, dormiatque in sinu suo, et calefaciat dominum nostrum regem. 3So they sought a beautiful young woman, in all the coasts of Israel and they found Abisag, a Sunamitess, and brought her to the king.Cercarono adunque in tutto il paese d'Israele una fanciulla avvenente, e trovarono Abisag di Sunam, e la menarono al re.They sought therfore a beautiful yong woman in al the costes of Israel, and they found Abisag a Sunamite, and brought her to the king.Quæsierunt igitur adolescentulam speciosam in omnibus finibus Israël, et invenerunt Abisag Sunamitidem, et adduxerunt eam ad regem. 4And the damsel was exceedingly beautiful, and she slept with the king, and served him, but the king did not know her.E la fanciulla era bella oltre modo, e dormiva col re, e lo serviva; ma il re nolla conobbe.And the damsel was exceding beautiful, and she slept with the king, and serued him, but the king did not know her.Erat autem puella pulchra nimis, dormiebatque cum rege, et ministrabat ei: rex vero non cognovit eam. 5And Adonias, the son of Haggith, exalted himself, saying: I will be king. And he made himself chariots and horsemen, and fifty men to run before him.Ma Adonia figliuolo di Haggith era montato in superbia, e diceva: Io sarò re. E avea de' cocchi, e de' soldati a cavallo, e cinquanta uomini per sua scorta.And Adonias the sonne of Haggith was eleuated, saying: I wil reigne. And he made him self chariotes and horsemen, and fiftie men, that should runne before him.Adonias autem filius Haggith elevabatur, dicens: Ego regnabo. Fecitque sibi currus et equites, et quinquaginta viros qui currerent ante eum.
6Neither did his father rebuke him at any time, saying: Why hast thou done this? And he also was very beautiful, the next in birth after Absalom.E il padre suo noi riprese giammai, nè disse: Perchè fai tu questo? Or Adonia era anch'egli bello assai, e fratello secondogenito di Assalonne.Neither did his father controwle him at any time, saying: Why didst thou this? And he also was very beautiful, the second borne after Absalom.Nec corripuit eum pater suus aliquando, dicens: Quare hoc fecisti ? Erat autem et ipse pulcher valde, secundus natu post Absalom. 7And he conferred with Joab, the son of Sarvia, and with Abiathar, the priest, who furthered Adonias’s side.Ed egli se la intendeva con Gioab figliuolo di Sarvia, e con Abiathar sommo Sacerdote, i quali favorivano il suo partito.And he had talke with Ioab the sonne of Saruia, & with Abiathar the priest, who furthered Adonias side.Et sermo ei cum Joab filio Sarviæ, et cum Abiathar sacerdote, qui adjuvabant partes Adoniæ. 8But Sadoc, the priest, and Banaias, the son of Joiada, and Nathan, the prophet, and Semei, and Rei, and the strength of David’s army, was not with Adonias.Ma il sommo Sacerdote Sadoc, e Banaia figliuolo di Joiada, e Nathan profeta, e Semei, e Rei, e il nerbo elle milizie di Davidde non erano per Adonia.But Sadoc the priest, and Banaias the sonne of Ioiada, and Nathan the prophet, and Semei, and Rei, and the strength of Dauids armie was not with Adonias.Sadoc vero sacerdos, et Banaias filius Jojadæ, et Nathan propheta, et Semei et Rei, et robur exercitus David, non erat cum Adonia. 9And Adonias having slain rams and calves, and all fat cattle, by the stone of Zoheleth, which was near the fountain Rogel, invited all his brethren, the king’s sons, and all the men of Juda, the king’s servants:Adonia adunque avendo immolati degli arieti, e de' vitelli, e grosse vittime d'ogni sorta vicino al masso di Zoheleth, che era dappresso alla fontana di Rogel, invitò tutti i suoi fratelli figliuoli del re, e tutti gli uomini di Giuda servi del re.Adonias therfore hauing immolated rammes and calues, and al satte beastes beside the Stone zoheleth, which was nigh to the Fountaine Rogel, called al his brethren the sonnes of the king, and al the men of Iuda the seruantes of the king:Immolatis ergo Adonias arietibus et vitulis, et universis pinguibus, juxta lapidem Zoheleth, qui erat vicinus fonti Rogel, vocavit universos fratres suos filios regis, et omnes viros Juda servos regis. 10But Nathan, the prophet, and Banaias, and all the valiant men, and Solomon, his brother, he invited not.Ma non invitò Nathan profeta, nè Banaia, nè i più valorosi soldati, nè Salomone suo fratello.But Nathan the prophet, and Banaias, and al the strong ones, and Salomon his brother he called not.Nathan autem prophetam, et Banaiam, et robustos quosque, et Salomonem fratrem suum non vocavit.
11And Nathan said to Bethsabee, the mother of Solomon: Hast thou not heard that Adonias, the son of Haggith, reigneth, and our lord David knoweth it not?Or il profeta Nathan disse a Bethsabea madre di Salomone: Non hai tu sentito dire, che regna già Adonia figliuolo di Haggith, e il signor nostro Davidde lo ignora?Nathan therfore sayd to Bethsabee the mother of Salomon: Hast thou not heard that Adonias the sonne of Haggith hath reigned, and our lord Dauid is ignorant therof?Dixit itaque Nathan ad Bethsabee matrem Salomonis: Num audisti quod regnaverit Adonias filius Haggith, et dominus noster David hoc ignorat ? 12Now then, come, take my counsel, and save thy life, and the life of thy son Solomon.Ora adunque vieni, lasciati consigliare da me, e salva la vita tua, e quella di Salomone tuo figliuolo.Now therfore come, take counsel of me, and saue thy life, and thy sonne Salomons.Nunc ergo veni, accipe consilium a me, et salva animam tuam, filiique tui Salomonis. 13Go, and get thee in to king David, and say to him: Didst not thou, my lord, O king, swear to me, thy handmaid, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne? why then doth Adonias reign?Va, e presentati al re Davidde, e digli: Non è egli vero, o re signor mio, che tu facesti giuramento alla tua serva, e dicesti: Salomone tuo figliuolo regnerà dopo di me, ed egli sederà sul mio trono? perchè adunque regna Adonia?Goe, and enter in to king Dauid, and say to him: Didst not thou my lord king sweare to me thy handmayd, saying: Salomon thy sonne shal reigne after me, and he shal sitte in my throne? Why then reigneth Adonias?Vade, et ingredere ad regem David, et dic ei: Nonne tu, domine mi rex, jurasti mihi ancillæ tuæ, dicens: Salomon filius tuus regnabit post me, et ipse sedebit in solio meo ? quare ergo regnat Adonias ? 14And while thou art yet speaking there with the king, I will come in after thee, and will fill up thy words.E tu non avrai finito di dir queste cose al re, quand'io sopraggiungerò, e confermerò il tuo dire.And whiles thou art yet speaking there with the king, I wil come after thee, and make vp thy wordes.Et adhuc ibi te loquente cum rege, ego veniam post te, et complebo sermones tuos. 15So Bethsabee went in to the king into the chamber. Now the king was very old, and Abisag, the Sunamitess, ministered to him.Entrò adunque Bethsabea nella camera del re: or il re era vecchio assai e Abisag Sunamite lo serviva.Bethsabee therfore went in to the king in the chamber: and the king was exceding old, and Abisag the Sunamite ministred to him.Ingressa est itaque Bethsabee ad regem in cubiculum: rex autem senuerat nimis, et Abisag Sunamitis ministrabat ei.
16Bethsabee bowed herself, and worshipped the king. And the king said to her: What is thy will?Bethsabea s'inchinò, e adorò il re. E il re le disse: Che domandi tu?Bethsabee bowed her self, and adored the king. To whom the king sayd: What is thy wil? quoth he.Inclinavit se Bethsabee, et adoravit regem. Ad quam rex: Quid tibi, inquit, vis ? 17She answered, and said: My lord, thou didst swear to thy handmaid, by the Lord thy God, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne.Ed ella rispose, e disse: Signor mio, tu giurasti alla tua serva pel Signor Dio tuo, che Salomone mio figliuolo regnerebbe dopo di te, e sederebbe nel tuo trono.Who answering sayd: My lord, thou didst sweare to thy handmayd by our Lord thy God, that Salomon thy sonne shal reigne after me, and he shal sitte in my throne.Quæ respondens, ait: Domine mi, tu jurasti per Dominum Deum tuum ancillæ tuæ: Salomon filius tuus regnabit post me, et ipse sedebit in solio meo. 18And behold, now Adonias reigneth, and thou, my lord the king, knowest nothing of it.Ed ecco, che a quest'ora regna Adonia, senza che lo sappi tu, o re signor mio.And behold now Adonias reigneth, thou my lord the king not knowing therof.Et ecce nunc Adonias regnat, te, domine mi rex, ignorante. 19He hath killed oxen, and all fat cattle, and many rams, and invited all the king’s sons, and Abiathar, the priest, and Joab, the general of the army: but Solomon, thy servant, he invited not.Egli ha immolati de' bovi; e delle grasse vittime, e degli arieti in gran numero, e ha invitati tutti i figliuoli del re, e anche Abiathar sommo Sacerdote, e Gioab capo dell'esercito: ma non ha invitato Salomone tuo servo.He hath killed oxen, & al fatte thinges, and manie rammes, and called al the kinges sonnes, Abiathar also the priest, and Ioab the General of the warfarre: but Salomon thy seruant he called not.Mactavit boves, et pinguia quæque, et arietes plurimos, et vocavit omnes filios regis, Abiathar quoque sacerdotem, et Joab principem militiæ: Salomonem autem servum tuum non vocavit. 20And now, my lord, O king, the eyes of all Israel are upon thee, that thou shouldst tell them, who shall sit on thy throne, my lord the king, after thee.Frattanto, o re signor mio, gli occhi di tutto Israele son rivolti verso di te, affinchè tu dichiari chi debba seder sul tuo trono dopo di te, o re signor mio.Notwithstanding my lord king, the eyes of al Israel looke vpon thee, that thou wouldest shew them, who shal sitte in thy throne my lord king after thee.Verumtamen, domine mi rex, in te oculi respiciunt totius Israël, ut indices eis quis sedere debeat in solio tuo, domine mi rex, post te.
21Otherwise it shall come to pass, when my lord the king sleepeth with his fathers, that I, and my son, Solomon, shall be accounted offenders.E avverrà, che quando il re signor mio si sarà addormentato co' padri suoi, saremo io, e il mio figliuolo Salomone, quai peccatori.And it shal be when my lord king sleepeth with his fathers, I and my sonne Salomon shal be sinners.Eritque, cum dormierit dominus meus rex cum patribus suis, erimus ego et filius meus Salomon peccatores. 22As she was yet speaking with the king, Nathan, the prophet, came.E mentre ella parlava tutt'ora al re, giunse Nathan profeta.As she was yet speaking with the king, Nathan the prophet came.Adhuc illa loquente cum rege, Nathan propheta venit. 23And they told the king, saying: Nathan, the prophet, is here. And when he was come in before the king, and had worshipped, bowing down to the ground,E fu detto al re: E qui il profeta Nathan. E quand'egli fu entrato al cospetto del re, e lo ebbe adorato chinandosi fino a terra,And they told the king, saying: Nathan the prophete is here. And when he was gone in to the king, and had adored bowing to the earth,Et nuntiaverunt regi, dicentes: Adest Nathan propheta. Cumque introisset in conspectu regis, et adorasset eum pronus in terram, 24Nathan said: My lord, O king, hast thou said: Let Adonias reign after me, and let him sit upon my throne?Disse Nathan: Signor mio re, hai tu forse detto: Regni Adonia dopo di me, ed egli segga sopra il mio trono?Nathan sayd: My lord king, didst thou say: Let Adonias reigne after me, and let him sitte vpon my throne?dixit Nathan: Domine mi rex, tu dixisti: Adonias regnet post me, et ipse sedeat super thronum meum ? 25Because he is gone down to day, and hath killed oxen, and fatlings, and many rams, and invited all the king’s sons, and the captains of the army, and Abiathar the priest: and they are eating and drinking before him, and saying: God save king Adonias:Perocché egli è andato oggi ad immolare de' bovi, e delle grasse vittime, e degli arieti in gran numero, e ha invitati tutti i figliuoli del re, e i capi dell'esercito, e Abiathar sommo Sacerdote: e questi mangiando, e bevendo con lui, hanno detto: Viva il re Adonia:Because he is gone downe to day, and hath immolated oxen, and fattelinges, and manie rammes, and called al the kinges sonnes, and the captaynes of the armie, Abiathar also the priest: and they eating and drinking before him, and saying: God saue the king Adonias:Quia descendit hodie, et immolavit boves, et pinguia, et arietes plurimos, et vocavit universos filios regis et principes exercitus, Abiathar quoque sacerdotem, illisque vescentibus et bibentibus coram eo, et dicentibus: Vivat rex Adonias:
26But me, thy servant, and Sadoc, the priest, and Banaias, the son of Joiada, and Solomon, thy servant, he hath not invited.Egli non ha invitato me tuo servo, nè il sommo Sacerdote Sadoc, nè Banaia figliuolo di Joiada, nè Salomone tuo servo.me thy seruant, and Sadoc the priest, and Banaias the sonne of Ioiada, and Salomon thy seruant he called not.me servum tuum, et Sadoc sacerdotem, et Banaiam filium Jojadæ, et Salomonem famulum tuum non vocavit. 27Is this word come out from my lord the king, and hast thou not told me, thy servant, who should sit on the throne of my lord the king after him?E egli stato dato dal re mio signore un simil comando, e non hai tu dichiarato a me tuo servo chi fosse quegli, che dovea sedere sul trono del re mio signore dopo di lui?Is this word proceded from my lord the king, and hast thou not told me thy seruant who should sitte vpon the throne of my lord the king after him?Numquid a domino meo rege exivit hoc verbum, et mihi non indicasti servo tuo quis sessurus esset super thronum domini mei regis post eum ? 28And king David answered, and said: Call to me Bethsabee. And when she was come in to the king, and stood before him,Ma il re Davidde rispose, e disse: Chiamatemi Bethsabea. Ed essendo ella venuta dinanzi al re, e stando in sua presenza,And king Dauid answered, saying: Cal vnto me Bethsabee. Who when she was entered in to the king, and stood before him,Et respondit rex David, dicens: Vocate ad me Bethsabee. Quæ cum fuisset ingressa coram rege, et stetisset ante eum, 29The king swore, and said: As the Lord liveth, who hath delivered my soul out of all distress,Il re giurò, e disse: Viva il Signore, il quale liberò l'anima mia da ogni travaglio,the king sware, and sayd: Our Lord liueth, which hath deliuered my soule from al distresse,juravit rex, et ait: Vivit Dominus, qui eruit animam meam de omni angustia, 30Even as I swore to thee, by the Lord, the God of Israel, saying: Solomon thy son, shall reign after me, and he shall sit upon my throne in my stead, so will I do this day.Come io giurai a te pel Signore Dio d'Israele, e dissi: Salomone tuo figlio regnerà dopo di me, e sederà sul mio trono in mia vece; così oggi io farò.that as I sware to thee by our Lord the God of Israel, saying: Salomon thy sonne shal reigne after me, and he shal sitte vpon my throne for me, so wil I doe this day.quia sicut juravi tibi per Dominum Deum Israël, dicens: Salomon filius tuus regnabit post me, et ipse sedebit super solium meum pro me: sic faciam hodie. 31And Bethsabee, bowing with her face to the earth, worshipped the king, saying: May my lord David live for ever.E Bethsabea, chinata la faccia sino a terra, adorò il re, e disse: Viva il signor mio Davidde in eterno.And Bethsabee bowing her contenance vnto the earth adored the king, saying: God saue my lord for euer.Summissoque Bethsabee in terram vultu, adoravit regem, dicens: Vivat dominus meus David in æternum.
32King David also said: Call me Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada. And when they were come in before the king,Disse poi il re Davidde: Chiamatemi Sadoc sommo Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada. Ed essendo questi venuti al cospetto del re,King Dauid also said: Cal me Sadoc the priest, and Nathan the prophet, & Banaias the sonne of Ioiada. Who when they were entred in before the king,Dixit quoque rex David: Vocate mihi Sadoc sacerdotem, et Nathan prophetam, et Banaiam filium Jojadæ. Qui cum ingressi fuissent coram rege, 33He said to them: Take with you the servants of your lord, and set my son Solomon upon my mule: and bring him to Gihon:Disse loro: Prendete con voi i servi miei, e mettete Salomone mio figliuolo a cavallo sopra la mia mula, e conducetelo a Gihon.he said to them: Take with you the seruantes of your lord, and sette Salomon my sonne vpon my mule: and bring him into Gihon.dixit ad eos: Tollite vobiscum servos domini vestri, et imponite Salomonem filium meum super mulam meam, et ducite eum in Gihon. 34And let Sadoc, the priest, and Nathan, the prophet, anoint him there king over Israel: and you shall sound the trumpet, and shall say: God save king Solomon.E ivi lo ungano Sadoc sommo Sacerdote, e Nathan profeta in re d'Israele: e sonerete la tromba, e direte: Viva il re Salomone:And let Sadoc the priest anoint him there, and Nathan the prophet to be king ouer Israel: and you shal sound the trumpet, and shal say: God saue king Salomon.Et ungat eum ibi Sadoc sacerdos et Nathan propheta in regem super Israël: et canetis buccina, atque dicetis: Vivat rex Salomon. 35And you shall come up after him, and he shall come, and shall sit upon my throne, and he shall reign in my stead: and I will appoint him to be ruler over Israel, and over Juda.E tornerete dietro a lui, ed egli verrà a porsi a sedere sul mio trono, e regnerà in mia vece: e io gli comanderò di reggere Israele, e Giuda.And you shal goe vp after him, and he shal come, and shal sitte vpon my throne, and he shal reigne for me: and I wil ordaine him that he be prince ouer Israel, and ouer Iuda.Et ascendetis post eum, et veniet, et sedebit super solium meum, et ipse regnabit pro me: illique præcipiam ut sit dux super Israël et super Judam. 36And Banaias, the son of Joiada, answered the king, saying: Amen: so say the Lord, the God of my lord the king.E Banaia figliuolo di Joiada rispose al re, e disse: Così sia: sia questa parola del Signore Dio del re mio padrone.And Banaias the sonne of Ioiada answered the king, saying: Amen: so speake our Lord the God of my lord the king.Et respondit Banaias filius Jojadæ regi, dicens: Amen: sic loquatur Dominus Deus domini mei regis.
37As the Lord hath been with my lord the king, so be he with Solomon, and make his throne higher than the throne of my lord king David.Come il Signore fa col re mio padrone, così sia egli con Salomone, e innalzi il suo trono anche al di sopra del trono del re mio signore Davidde.As our Lord hath beene with my lord the king, so be he with Salomon, and make his throne higher then the throne of my lord king Dauid.Quomodo fuit Dominus cum domino meo rege, sic sit cum Salomone, et sublimius faciat solium ejus a solio domini mei regis David. 38So Sadoc, the priest, and Nathan, the prophet, went down, and Banaias, the son of Joiada, and the Cerethi, and Phelethi: and they set Solomon upon the mule of king David, and brought him to Gihon.Andarono adunque Sadoc Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada, e i Cerethei, e i Phelethei, e misero Salomone sulla mula del re Davidde, e lo menarono a Gihon.Sadoc therfore the priest, and Nathan the prophet went downe, and Banaias the sonne of Ioiada, and Cherethi, and Phelethi: and they set Salomon vpon the mule of king Dauid, and brought him into Gihon.Descendit ergo Sadoc sacerdos, et Nathan propheta, et Banaias filius Jojadæ, et Cerethi, et Phelethi: et imposuerunt Salomonem super mulam regis David, et adduxerunt eum in Gihon. 39And Sadoc, the priest, took a horn of oil out of the tabernacle, and anointed Solomon: and they sounded the trumpet, and all the people said: God save king Solomon.E il Sacerdote Sadoc prese il corno dell'olio dal tabernacolo, e unse Salomone; e sonaron la tromba, e tutto il popolo disse: Viva il re Salomone.And Sadoc the priest tooke a horne of oile out of the tabernacle, and annointed Salomon: and they sounded the trumpet, and al the people said: God saue king Salomon.Sumpsitque Sadoc sacerdos cornu olei de tabernaculo, et unxit Salomonem: et cecinerunt buccina, et dixit omnis populus: Vivat rex Salomon. 40And all the multitude went up after him, and the people played with pipes, and rejoiced with a great joy, and the earth rang with the noise of their cry.E tutta la moltitudine andogli dietro, e una gran turba sonava de' flauti, e facevano festa grande, e la terra rimbombava dalle loro acclamazioni.And al the multitude went vp after him, and the people singing on shaulmes, and reioysing with great gladnes, and the earth sounded of their crie.Et ascendit universa multitudo post eum, et populus canentium tibiis, et lætantium gaudio magno: et insonuit terra a clamore eorum. 41And Adonias, and all that were invited by him, heard it, and now the feast was at an end. Joab also, hearing the sound of the trumpet, said: What meaneth this noise of the city in an uproar?E ne punse il rumore ad Adonia, e a tutti i suoi convitati, e già era finito il banchetto; e Gioab avendo sentito il suon della tromba, disse: Che vuol dire lo strepito della città, che è in tumulto?And Adonias heard, and al that were inuited of him, and the feast was ended: yea and Ioab hearing the voice of the trumpet, said: What meaneth the crie of the citie making a tumult?Audivit autem Adonias, et omnes qui invitati fuerant ab eo: jamque convivium finitum erat: sed et Joab, audita voce tubæ, ait: Quid sibi vult clamor civitatis tumultuantis ?
42While he yet spoke, Jonathan, the son of Abiathar, the priest, came: and Adonias said to him: Come in, because thou art a valiant man, and bringest good news.Mentre egli così diceva arrivò Gionata figliuolo di Abiathar Sacerdote, e dissegli Adonia: Vieni, perocché tu se' uomo di valore, e che porta buone novelle.As he yet spake, came Ionathas the sonne of Abiathar the priest: to whom Adonias said: Come in, because thou art a stout man, and bringest good newes,Adhuc illo loquente, Jonathas filius Abiathar sacerdotis venit: cui dixit Adonias: Ingredere, quia vir fortis es, et bona nuntians. 43And Jonathan answered Adonias: Not so: for our lord, king David, hath appointed Solomon king;No (rispose Gionata ad Adonia) perocchè il re David nostro signore ha dichiarato re Salomone:And Ionathas answered Adonias: Not so: for our lord king Dauid hath appointed Salomon king.Responditque Jonathas Adoniæ: Nequaquam: dominus enim noster rex David regem constituit Salomonem: 44And hath sent with him Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada, and the Cerethi, and the Phelethi, and they have set him upon the king’s mule:E ha mandati con lui Sadoc Sacerdote, e Nathan profeta, e Banaia figliuolo di Joiada, e i Cerethei, e i Phelethei, e lo hanno messo sopra la mula del re.and hath sent with him Sadoc the priest, and Nathan the prophete, and Banaias the sonne of Ioiada, and Cerethi, and Phelethi, and they haue set him vpon the kinges mule.misitque cum eo Sadoc sacerdotem, et Nathan prophetam, et Banaiam filium Jojadæ, et Cerethi, et Phelethi, et imposuerunt eum super mulam regis. 45And Sadoc, the priest, and Nathan, the prophet, have anointed him king, in Gihon: and they are gone up from thence rejoicing, so that the city rang again: this is the noise that you have heard.E Sadoc Sacerdote, e Nathan profeta lo hanno unto in re a Gihon: e son partiti di là con allegria, onde la città romoreggia: questo è lo strepito udito da voi.And Sadoc the priest, and Nathan the prophete haue annointed him king in Gihon: & they are gone vp thence reioysing, and the citie sounded: this is the voice that you heard.Unxeruntque eum Sadoc sacerdos et Nathan propheta regem in Gihon: et ascenderunt inde lætantes, et insonuit civitas: hæc est vox quam audistis. 46Moreover, Solomon sitteth upon the throne of the kingdom.Anzi Salomone già sede sul trono del regno.Yea and Salomon sitteth vpon the throne of the kingdom.Sed et Salomon sedet super solium regni.
47And the king’s servants going in, have blessed our lord king David, saying: May God make the name of Solomon greater than thy name, and make his throne greater than thy throne. And the king adored in his bed:E i servi del re sono andati a rallegrarsi col re signor nostro David, dicendo: Ingrandisca Dio il nome di Salomone sopra lo stesso tuo nome, e innalzi il suo trono sopra lo stesso tuo trono. E il re ha adorato Dio nel suo letto:And the kinges seruantes entring in, haue blessed our lord king Dauid, saying: God amplify the name of Salomon aboue thy name, and magnifie his throne aboue thy throne. And the king adored in his bed:Et ingressi servi regis benedixerunt domino nostro regi David, dicentes: Amplificet Deus nomen Salomonis super nomen tuum, et magnificet thronus ejus super thronum tuum. Et adoravit rex in lectulo suo: 48And he said: Blessed be the Lord, the God of Israel, who hath given this day one to sit on my throne, my eyes seeing it.E ha detto: Benedetto il Signore Dio d'Israele, il quale mi fa oggi vedere cogli occhi miei lui, che siede sopra il mio trono.and he hath thus spoken: Blessed be our Lord the God of Israel, who hath geuen this day one sitting in my throne, mine eies seing itet locutus est: Benedictus Dominus Deus Israël, qui dedit hodie sedentem in solio meo, videntibus oculis meis. 49Then all the guests of Adonias were afraid, and they all arose, and every man went his way.Quegli allora rimasero sbigottiti, e si alzarono tutti i convitati di Adonia, e se n'andarono ciascuno pe' fatti loro.They therfore were terrified, and they al arose, that had beene inuited of Adonias, and euery man went his way.Territi sunt ergo, et surrexerunt omnes qui invitati fuerant ab Adonia, et ivit unusquisque in viam suam. 50And Adonias fearing Solomon, arose and went, and took hold of the horn of the altar.Ma Adonia avendo paura di Salomone si partì, e andò a mettersi da un lato dell'altare.And Adonias fearing Salomon arose, and went, and held the horne of the altar.Adonias autem timens Salomonem, surrexit, et abiit, tenuitque cornu altaris. 51And they told Solomon, saying: Behold Adonias fearing king Solomon, hath taken hold of the horn of the altar, saying: Let king Solomon swear to me this day, that he will not kill his servant with the sword.E fa riferito a Salomone, e fugli detto: Sappi, che Adonia avendo paura del re Salomone si è attaccato al corno dell'altare, e dice: Salomone mi faccia oggi giuramento, che non farà morir di spada il suo servo.And they told Salomon saying: Behold Adonias fearing king Salomon, hath taken hold of the horne of the altar, saying: Let king Salomon sweare to me this day, that he wil not kil his seruant with the sword.Et nuntiaverunt Salomoni, dicentes: Ecce Adonias timens regem Salomonem, tenuit cornu altaris, dicens: Juret mihi rex Salomon hodie, quod non interficiat servum suum gladio.
52And Solomon said: If he be a good man, there shall not so much as one hair of his head fall to the ground: but if evil be found in him, he shall die.E Salomone disse: Se egli sarà uomo dabbene, non caderà in terra neppur uno de' suoi capelli: ma se cadrò in qualche fallo, ei morrà.And Salomon sayd: If he be a good man, there shal not so much as one heare of his fal vpon the ground but if euil shal be found in him, he shal die.Dixitque Salomon: Si fuerit vir bonus, non cadet ne unus quidem capillus ejus in terram: sin autem malum inventum fuerit in eo, morietur. 53Then king Solomon sent, and brought him out from the altar: and going in, he worshipped king Solomon: and Solomon said to him: Go to thy house.Salomone adunque mandò gente, che lo condusser via dall'altare; ed egli presentatosi al re Salomone, lo adorò: e Salomone gli disse: Va a casa tua.King Salomon therfore sent, and brought him out from the altar: and going in he adored king Salomon: and Salomon sayd to him: Goe to thy house.Misit ergo rex Salomon, et eduxit eum ab altari: et ingressus adoravit regem Salomonem: dixitque ei Salomon: Vade in domum tuam.
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Year of the World 2989, Year before Christ 1015.
Years; sixty-nine, as he died when he was seventy years old. (Calmet) (2 Kings 5:4.)
Calmet
Warm. Though David was of a strong constitution, he had been so much exposed to fatigue, and so harassed with domestic broils, that his vigour was nearly decayed. (Calmet)
Abulensis
The Rabbins say, that the sight of the angel had greatly contributed to weaken him. Lyranus, and others, suppose that he was affected with the palsy. (Abulensis; Salien, the year of the world 3019.)
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Josephus
Servants. Physicians. (Josephus, [Antiquities?] 7:14.)
Bartholin IX
People of the faculty still adopt the same sentiments; and when fire and clothes will not procure heat, they advise the application of living creatures. (Bartholin IX.; Galen VII.; Vales. Philos. C. 19.)
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Haydock
This history leads us to explain the ambition and death of Adonias. (Haydock)
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Menochius
Her. Which shews the virtue and temperance of David. (Menochius)
Calmet
She was his wife, at least of a secondary order. Adonias flattered himself, on account of Abisag's virginity, that the law did not hinder him from marrying her; (Leviticus 18:8.; Kimchi) or he was blinded by ambition. (Calmet)
Calmet
Heretics and persecutors thus attempt in vain, (Haydock) to defile the Church, the chaste spouse of Jesus, that they may usurp his throne. (Calmet)
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Haydock
Him. He was not deterred by the fate of Absalom. (Haydock)
Calmet
He was now the eldest son, and gave himself out for the presumptive heir. (Calmet)
Haydock
David is blamed for some remissness, in not repressing him; (Salien) as his conduct tended to excite confusion, and to frustrate the appointment of God. But the king was convinced that nothing would be able to disturb that order; and he would take measures, in due time, to curb the ambition of his eldest son, from which, as yet, he apprehended no danger. (Haydock)
Menochius
Old age renders people slow. (Menochius)
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Menochius
Side. For their own interest, and because they supposed that the throne belonged of course to him. (Menochius)
This was the natural privilege, when no other disposition was made by God, or by the kings who succeeded David. They did not esteem themselves bound to leave the crown to their eldest sons. Hitherto God had made choice himself, as he had required, Deuteronomy 17:15. In favour of David, he pleased to grant sovereignty to his descendants. But the king expected to declare which he preferred, in case he chose to deviate from the natural order, ver. 20.
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Salien
Sadoc, the rival of Abiathar, and a descendant of Eleazar. David had permitted both to perform the functions of the high priesthood; (Calmet) or one had acted as the delegate of the other. (Salien)
Haydock
Banaias was distinguished for his valour, 2 Kings 23:20. He was in the flower of his age, and, perhaps, aspired at the authority of Joab, whose credit began to decline; as he was grown old, and was known to be rather disagreeable to David, and had been guilty of such horrid murders. Both the contending princes sought to ingratiate themselves with the army and with the priests, as their influence was of the utmost consequence. Solomon was more fortunate, in having also Nathan the prophet on his side; but the throne was secured to him much more on account of the divine decree, 2 Kings 7:12., and 12:25. (Haydock)
Calmet
Nathan is commonly considered as the tutor of the young prince, (Menochius) and was styled his "father." (Calmet)
Menochius
Semei, or Nabath, father of Jeroboam; and Rei, or Ira, who is styled the priest of David, 2 Kings 20:26. (St. Jerome, Tradit.) (Menochius)
Salien
To confound Semei with Nabath is wrong. (Salien)
Army; the king's guard consisting chiefly of the Cerethi, etc., (Calmet) who were under Banaias. The whole army, over which Joab was general, was not always in arms. Septuagint, "Semei and Resi, other copies read (Haydock) his friends," (with Syriac; Arabic) "and Daia, heroes of David." Hebrew may be, "neither the hearers nor the seers, nor the brave men of David were with Adonias." The populace, or the disciples, as well as the prophets, may be thus denoted.
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Haydock
Slain. Either for sacrifice, or simply for a feast; (Calmet) though it is probable that victims of peace would be offered, as on similar occasions, on which the guests would afterwards feast, 1 Kings xi. (Haydock)
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Haydock
Not. Out of contempt, (Calmet) and because he knew that they would oppose his measures. (Haydock)
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Menochius
It not. So that we may safely endeavour to overturn his plans. (Menochius)
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Calmet
Life. Both would have been in imminent danger, if the ambitious projects of Adonias succeeded, as he knew that the throne had been promised to Solomon by his father, and he would consider him as a dangerous rival. (Calmet)
Haydock
The Turkish emperors usually destroy or confine their brethren, when they commence their reign. (Haydock)
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Calmet
Swear. This he did, either when he comforted her, after the death of her first-born; (2 Kings 12:24.) or rather, when Solomon had received so glorious a name, and was declared the heir by Nathan, 2 Kings 7:12., and 1 Paralipomenon 22:20., and 28:5. Adonias acknowledges that God had made choice of his brother, 3 Kings 2:15. (Calmet)
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Haydock
Words, and confirm what thou hast said, (Menochius) reminding the king of God's express declaration. (Haydock)
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Menochius
Of it. So that thy authority is also contemned. (Menochius)
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Calmet
Thee. Adonias boasts that all Israel was on his side, 3 Kings 2:15. (Calmet)
Haydock
But, in reality, the people waited for the final decision of David. (Haydock)
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Calmet
Offenders. I, as guilty of adultery; and my son, as a mamzer; (Deuteronomy 23:2.; Tirinus) or we shall be accounted pretenders, (Haydock) and condemned as guilty of high treason. (Calmet)
Estius
Our hopes and expectations will be frustrated. (Vatable) (Estius)
Worthington
We shall be despised or punished. (Worthington)
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Calmet
Come in. Nathan went out, at the same time; (Menochius) so that each had a private audience. (Calmet)
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Menochius
Lord, David. (Menochius)
Haydock
The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock)
Mule. None but the king was allowed to mount it.
Calmet
Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon 32:30. (Calmet)
Menochius
Adonias was at Rogel, on the east. (Menochius)
1:34
Haydock
Save, (Vivat.) "Live." May Solomon reign for many years. (Haydock)
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Menochius
Stead. Not after me only. David voluntarily abdicates the throne, so that Solomon reigned in his life-time. (Menochius)
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Calmet
King. May all have a prosperous issue, conformably to the wishes of your majesty and the decrees of God. (Calmet)
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David. Parents wish their children to be still more happy than themselves, how jealous soever they may be of their own glory. (Calmet) Aspice completum votum; jam natus adaequat Te meritis, et, quod magis est optabile, vincit. (Claud. 4:Con. Honor.)
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Calmet
Horn of oil. Such liquors were commonly kept in vessels of horn. (Calmet)
Haydock
Some say that oil, for the consecration of priests, was used on this occasion; and that the ceremony was performed only, when the throne was contested: as in the case of Joas, Joachaz, etc. (Haydock)
Menochius
Nathan assisted Sadoc, (ver. 34,) who was not yet the high priest. (Menochius)
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Menochius
Rang. Hebrew, "was split." Chaldean, "shook." (Menochius)
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Uproar. Nathan had conducted the affair with singular address. A little delay might have plunged the kingdom into all the horrors of a civil war.
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Calmet
Not so. Hebrew, "Misfortune or mourning, or verily." A man of character did not willingly deliver a disagreeable message, 2 Kings 18:25. (Calmet)
Haydock
But Jonathan was concerned for his father. (Haydock)
1:47
Blessed. Congratulating him on the exaltation of Solomon.
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Afraid. As they had offended both David and Solomon, and had rendered themselves suspected of high treason.
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Menochius
House. He does not forbid him the court, but grants him pardon. (Menochius)
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The first pa•• King Dauides admonitions to his sonne: and his death
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For this conspiracie Abiathar was deposed. ch. • v. 27.
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Basely estemed, or punished as offenders vpon suspition or ••lo•••.
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King Dauid did not adore his sonne as a subject adoreth his prince. •a• adored God, geuing thankes for this benefite of a succeded. as it foloweth in the next verse.
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san Girolamo † 420 d.C. The Letters of St. Jerome 52.2
2. But that I may not seem to quote only profane literature, listen to the mystical teaching of the sacred writings. Once David had been a man of war, but at seventy age had chilled him so that nothing would make him warm. A girl is accordingly sought from the coasts of Israel—Abishag the Shunamite—to sleep with the king and warm his aged frame.
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san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 12.21
But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair
san Girolamo † 420 d.C. The Letters of St. Jerome 52.3
3. Who, then, is this Shunamite, this wife and maid, so glowing as to warm the cold, yet so holy as not to arouse passion in him whom she warmed?
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.24
… If there then is rivalry of the Son towards the Father, then be such words uttered against Him; and if according to what is said to David concerning Adonijah and Absalom
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.3
… Thus Sara called Abraham lord, though not a servant but a wife; and while to Philemon the master the Apostle joined Onesimus the servant as a brother, Bathsheba, although mother, called her son servant, saying to his father, ‘Thy servant Solomon
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sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.3
… Thus Sara called Abraham lord, though not a servant but a wife; and while to Philemon the master the Apostle joined Onesimus the servant as a brother, Bathsheba, although mother, called her son servant, saying to his father, ‘Thy servant Solomon ;’—afterwards also Nathan the Prophet came in and repeated her words to David, ‘Solomon thy servant
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sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 7.13
13. In Siloam, the blessed stream—the priests anointed Solomon.—His youth was had in honour;—his old age was despised.—Through the pure waters ye have been clad—in the purity of Heaven.
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… As wood sweetens Marah so that seventy palm-trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles. It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation,
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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”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 21.6
… For what time Moses imparted to his brother the command of God, and made him High-priest, after bathing in water, he anointed him; and Aaron was called Christ or Anointed, evidently from the typical Chrism. So also the High-priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon
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1. ET REX DAVID SENUERAT. — Erat 70 annorum, quæ etiam tum erat periodus et terminus communis vitæ humanæ, ut ipse ait Psalm. lxxxix, 10, dicens: «Dies annorum nostrorum in ipsis, septuaginta anni;» qui etiamnum est terminus vitæ hominis: quare ab ætate Davidis huc usque (quod est spatium 2600 annorum) vix decrevit hominum ætas et vita.
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2. CUMQUE OPERIRETUR VESTIBUS NON CALEFIEBAT. — Fabulantur Rabbini hanc pœnam a Deo inflictam fuisse Davidi; eo quod ipse in spelunca clam resecuisset vestem Saulis regis sui se persequentis, I Reg. xxiv. Alii causam frigiditatis assignant quod a parentibus senibus et frigidis ultimo loco esset genitus. Verum Scriptura hic causam dat ætatem senilem: «Habebat, ait, ætatis plurimos dies,» atque illos in continuis ærumnis, bellis, laboribus expenderat, viresque exhauserat. Addit Abulensis eum morbo fuisse afflictum.
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3. QUÆSIERUNT IGITUR ADOLESCENTULAM. — Hujus historiæ naturalem medicam causam dat Galenus David 7 et Franciscus Valesius medicus Philippi II, regis Hispaniæ. Causam moralem assignat S. Hieronymus; tropologicam S. Prosper. Audi Valesium, Sacræ Philosophiæ cap. xxix. Suaserunt, inquit, Davidi adolescentulam potius quam vinum aut vestes pelliceas accipere, quia ille calor humanus in substantia est simillimus calori hominis naturali, ejusque gradum non superat. Unde Galenus, lib. VII Methodi, ubi imbecillitatem frigidi et sicci ventris curat, ait: «Ex iis vero quæ extrinsecus applicantur, boni habitus puellus una sit accubans, ut semper abdomen ejus contingat;» quod, ut ait Valesius, in ea ætate Davidis effectum est, qua non potuerit virginem cognoscere: alioqui multo magis cum læsisset congressus et copula maritalis, quam contulisset admotio adolescentulæ. Sic Rudolphus Habspurgensis, primus Austriacæ familiæ Imperator, solebat, inquit Serarius ex Cuspino, filiolas nobilium et principum, etiam uxores, ipsis præsentibus caste osculari, quod hectica febre et senio confectus diceret se suaveolentes spiritus ex earum ore haurire. Hæc ergo est litteralis et communis expositio Abulensis, Dionysii, Lyrani, Serarii, Saliani, Sanchez, etc. Moralem dat causam S. Hieronymus, epist. 2 ad Nepotianum: «Nonne, ait, tibi videtur, si occidentem sequaris litteram, vel figmentum esse de mimo vel Atellanarum ludicra? frigidus senex obvolvitur vestimentis, et nisi complexu adolescentulæ non tepescit. Vivebat adhuc Bethsabee, supererat Abigail, et reliquæ uxores ejus, et concubinæ, quas Scriptura commemorat; omnes quasi frigidæ repudiantur, et in unius tantum grandævus calescit amplexibus. Abraham multo David senior fuit, et tamen vivente Sara aliam non quæsivit uxorem; Isaac duplices David annos habuit, et cum Rebecca jam vetula nunquam friguit.» Ubi adverte S. Hieronymum, æque ac Angelomum et alios, elevare hic, et quasi evertere sensum litteralem, qui omnino loco fundamenti statuendus est: quare hisce verbis tantum significant litteralem ut minus utilem hic obiter prætereundum esse, ac morali, qui præcipuus est, inhærendum, quem sic assignat ibidem S. Hieronymus: «Quæ est igitur ista Sunamitis uxor et virgo, tam fervens ut frigidum calefaceret, tam sancta ut calentem ad libidinem non provocaret? Exponat Salomon sapientissimus patris sui delicias, et pacificus bellatoris viri narret amplexus. Posside sapientiam, posside intelligentiam. Ne obliviscaris ac ne declinaveris a verbis oris mei, neque derelinquas illam, et apprehendet te; ama illam, et servabit te. Principium sapientiæ, posside sapientiam, et in omni possessione tua posside intelligentiam; circumda illam, et exaltabit te; honora illam, et amplexabitur te, ut det capiti tuo coronam gratiarum. Corona quoque deliciarum proteget te; omnes quoque virtutes corporis mutantur in senibus, et crescente sola sapientia decrescunt cætera.» Probat idipsum ex etymologia nominis Abisag et Sunamitis, dum post plura subjicit: «Sed et ipsius nominis Abisag sacramentum, sapientiam senum indicat ampliorem; interpretatur enim pater meus superfluus, vel patris mei rugitus: verbum superflui ambiguum est, sed in præsenti loco virtutem sonat, quod amplior sit in senibus, et redundans ac larga sapientia. In alio autem loco superfluus, quasi non necessarius ponitur. Abisag autem, id est rugitus, proprie nuncupatur; quod ut maris fluctus resonat, et, ut ita dicam, de pelago veniens fremitus auditur. Ex quo ostenditur abundantissimum, et ultra humanam vocem divini sermonis in senibus tonitruum commorari. Porro Sunamitis in lingua nostra coccinea dicitur, ut significet calere sapientiam, et divina lectione fervere; quod licet Dominici sanguinis indicet Sacramentum, tamen et fervorem ostendit sapientiæ:» unde optando concludit: «Amplexetur me modo sapientia; et Abisag nostra, quæ nunquam senescit, in meo requiescat sinu. Impolluta est, virginitatisque perpetuæ et quæ in similitudinem Mariæ, cum quotidie generet semperque parturiat, incorrupta est. Hinc reor dixisse Apostolum: Spiritu ferventes.» Hæc omnia ad verbum ex S. Hieronymo transcripsit Angelomus, qui et addit: Hinc Dominus ait Lucæ xii: «Ignem veni mittere in terram, et quid volo nisi ut ardeat?» qui discipulorum corda succendens cogebat dicere: «Nonne cor nostrum ardens erat in nobis, dum loqueretur in via et aperiret nobis Scripturas?» Hanc siquidem puellam amplecti ac diligere debemus, quæ sapientiam significat senum ampliorem; non pueriles declamationes, et sapientium flosculos dialecticorum, ac verborum lenocinia.» Deinde idipsum probat exemplis Philosophorum: «Si enim Cato, inquit, Romani generis disertissimus (ut quidam doctorum protulit), octogenarius jam et senex Græcas litteras nec erubuerit, nec discere desperaverit; et si certe, ut aiunt, Homerus refert, quod de lingua Nestoris jam vetuli et pene decrepiti dulcior melle oratio fluxerit; et sapiens quidam Græciæ, cum completis centum et septem annis se cerneret mori, dixisse fertur, dolere quod tunc egrederetur e vita, quando sapere cœpisset: Plato etiam octogesimo anno scribens mortuus est; Socrates septuaginta et novem annos in docendi scribendique labore complevit: quanto magis, calescente corporis juventute inter bella corporis et inter incentiva vitiorum sapientiam ediscere debemus; ut in senectute etiam frigescentibus, in sinu mentis nostræ requiescat, et foveat dormiatque nobiscum, imo cibum spiritalis intelligentiæ nobis ministret! Potest nimirum etiam ista mulier contemplativæ vitæ gestare figuram, quam omnes perfecti incredibili amore complectentes, in ejus dilectione flammescunt.» David ergo ducit Abisag, quæ sapientiam senilis ætatis propriam repræsentat. Nam «Abisag,» interprete D. Hieronymo proxime citato, idem est quod «abundans» et quod «rugitus.» «In senibus autem, inquit, abundantissimum et ultra humanam vocem divini sermonis tonitruum commoratur.» Tropologicam causam dat S. Prosper, lib. II Prædistinat. cap. xxvii. «Abisag, ait, significat animam Dei gratia castitatis calore succensam, quæ frigidas in fide potentias, ut membra regis magni suo accendit affectu.» Symbolicam dat Angelomus et Rupertus: David, inquiunt, id est Christus, mortua et rejecta veteri Synagoga Judæorum, despondit sibi adolescentulam Abisag, id est Ecclesiam novam Christianorum: «Et tanto ardore fidei in ejus dilectione caluit, ut propter illius amorem variis periculis se ultro committeret, et ad ultimum pro ejus nomine mori non recusaret.»
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4. ERAT AUTEM PUELLA PULCHRA NIMIS. — Physici tradunt, ait Dionysius, puellas virgines calidiores esse corruptis quæ pepererunt, pulchras quoque plus movere appetitum, et adducendo hilaritatem calorem naturalem exsuscitare; etiam citra venereum congressum. Plura hac de re vide apud Abulensem, Quæst. IV et V. DORMIEBATQUE CUM REGE, ET MINISTRABAT EI. — Quæres, an Abisag fuerit uxor Davidis, an ancilla? Uxorem fuisse negat Abulensis, cap. II, Quæst. XXIII, probatque primo, quia si fuisset uxor Davidis, Adonias ejus filius non potuisset, nec ausus fuisset eam sibi poscere uxorem: hoc enim vetitum est Levit. xviii, 7, quod tamen ipse fecit, cap. ii, 17. Secundo, quia David frigidus impotens erat ad copulam conjugalem; ergo inhabilis ad contrahendum matrimonium. Verum Abisag fuisse uxorem Davidis passim docent cæteri Interpretes, ut S. Hieronymus, Procopius, Theodoretus, Angelomus, Lyranus, Dionysius, Serarius, Cajetanus, Salianus et Pineda, lib. V De Salomone, cap. 1, numer. 4. Hoc enim insinuat Scriptura cum ait: «Dormiebatque cum rege, etc., et non cognovit eam;» q. d. Poterat eam cognoscere ut maritus, sed reipsa non cognovit utpote frigidus et inhabilis ad generandum. Adde, honestas hoc exigebat, ut non dormiret cum muliere, nisi quæ esset uxor; ut scilicet periculum tentationis et adulterii evitaret, si tentatio copulæ in præsentia virginis tam pulchræ eum invasisset. Ad primum argumentum Abulensis respondet Cajetanus legem illam Levitici, ut filius non ducat uxorem patris, intelligi de ea quæ perfecte fuit uxor, nimirum quæ per copulam matrimonium cum eo consummavit: aut certe Adoniam fuisse legis hujus ignarum, eo quod esset laicus, et juvenis aulicus, regisque filius; qui non tam legem quam regnum spectabat, ideoque Abisag petiit uxorem, ut per eam quasi patris uxorem et reginam in regnum evaderet, patrique succederet; quod non potuisset sperare, si Abisag Davidis fuisset ancilla duntaxat, non uxor. Verum hac de re plura dicam cap. ii, 17. Ad secundum respondet Davidem non fuisse natura frigidum aut impotentem ad copulam, imo potuisse uti actu conjugali; hoc enim insinuat Scriptura cum ait: «Et non cognovit eam;» quasi dicat: Potuit eam cognoscere, at reipsa non cognovit, ne ei virginitatem adimeret, sed conservaret. Multi enim frigidæ complexionis potentes sunt ad actum conjugii. Unde in senibus et sterilibus, non est impotentia impediens et irritans matrimonium. Pro quo nota: In senibus, qui ita frigidi et exhausti sunt, ut nec natura nec arte juvari possint ad emittendum semen, nullum est matrimonium si quod ineant; at vero in senibus, qui seminare possunt, licet non generare, eo quod semen eorum ineptum sit ad generandum, validum est matrimonium, uti docet Sylvester verbo Matrimonium, Scotus et Dominicus de Soto in IV tractat. De Matrimon., Sanchez et alii: sed hoc vitium et impotentia seminandi rara est. Unde Ecclesia ordinarie concedit senibus etiam decrepitis facultatem contrahendi matrimonium. Vide nostrum Thomam Sanchez tract. De Matrimon., lib. VII, disp. xcii, num. 19 et seq.; imo Navarrus, Vega et alii opinantur semper in senibus valere contractum matrimonii, eo quod ipsi retineant potentiam intrinsecam seminandi, et per accidens sit, quod illa senio impediatur ne in actum exire queat. Sed verius est, quod ait Sanchez et alii, ad matrimonium requiri veram et propriam potentiam ad copulam conjugalem, quæ fit per seminationem.
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5. ADONIAS AUTEM FILIUS HAGGITH ELEVABATUR DICENS: EGO REGNABO, — quia ipse licet esset quartus Davidis filius, mortuis tamen jam tribus primis Davidis filiis, erat ejus primogenitus; unde jure primogenituræ videbatur ad eum regnum spectare; sed quia illud superbe ambivit et præpropere adiit, idcirco eodem excidit, illudque Salomon animi sui modestia meruit obtinere, ad se translata primogenituræ dignitate et honore. Unde S. Ambrosius, Apolog. 1 de David, cap. v: «Eousque, inquit, præcavit David, ut cum Adoniam filium regnum sibi usurpare comperisset, conventus, non eum qui præripere gestiebat, sed eum qui exspectaret, eligeret.» Sciebat enim Salomoni deberi regnum ex Dei ordinatione et decreto; hoc enim ei Deus revelarat, lib. II, cap. vii, 12, ideoque David Bethsabee jurarat quod ejus filium Salomonem ad regnum eveheret.
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10. ET SALOMONEM FRATREM SUUM NON VOCAVIT, — utpote suum in regno æmulum. Sciebat enim ei a Davide et a Deo promissum esse regnum, ideoque illud ei præripere satagebat.
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21. ERIMUS EGO ET FILIUS MEUS SALOMON PECCATORES, — q. d. Ego et Salomon habebimur, et ab Adonia puniemur ut peccatores et rebelles, eo quod ipsi regnum invadenti non consenserimus. Rursum «peccatores» ob adulterium, quod olim tecum commisi; hujus enim peccati infamia ab Adonia renovabatur et exaggerabatur, ut Salomonem regno privaret, dicendo populo: Cavete ne Salomonem, utpote adulteræ filium, ideoque infamem vobis regem creetis. Ita Cajetanus. Unde S. Hieronymus in Tradit. legit: «Erimus manzeres,» id est, habebimur spurii et infames.
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36. SIC LOQUATUR DOMINUS DEUS, — q. d. Approbet et confirmet Deus id quod tu loqueris, scilicet ut Salomon tibi in regno succedat.
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39. SUMPSITQUE SADOC SACERDOS CORNU OLEI DE TABERNACULO (erat ergo oleum hoc sacrum, quo ungendus et consecrandus erat rex Salomon), ET UNXIT SALOMONEM. — Nota: Unctio regum Juda ordinarie videtur facta a Pontifice oleo sancto. Id probatur, quia de Davide dicitur: «Oleo sancto meo unxi eum,» Psalm. lxxxviii, 21. Idem patet de Salomone, quem hic unxit Sadoc oleo tabernaculi quod erat sanctum. Erant enim reges quasi christi Domini, utpote vice Dei duces et rectores populi Dei fidelis et sancti. Extraordinarie tamen a Propheta aliqui uncti sunt, et tum subinde usi videntur oleo non tabernaculi, sed alio communi, quod tamen a Propheta benedictum videtur, v. g. si a templo, ubi erat hoc oleum, longius abesset, uti Elias aberat agens in Samaria et monte Carmelo, cum misit Elisæum ut ungeret Hazael Damasci, et Jehu in Ramoth Galaad; imo communiter reges Israel, utpote schismatici et hostes Juda, videntur uncti oleo non tabernaculi, quod erat in Jerusalem, sed alio. Sic Absalom, II Reg. cap. xix, 10, unctus est, sed non oleo sancto, utpote in rebellione absente Pontifice, et fugiente cum David. Josue quoque non fuit unctione, sed impositione manuum consecratus a Mose dux populi, Numer. cap. xxvii. Porro David, ait Abulensis, in prima unctione non fuit a Samuele unctus oleo sancto, quia privata fuit hæc unctio; et si Saul illam rescisset, omnes male mulctasset: nec in secunda, cum a tribu Juda fuit unctus in Hebron; quia tunc tabernaculum, in quo erat oleum sanctum, erat in Gabaon, ubi regnabat Isboseth hostis Davidis: sed in tertia, cum a toto Israele fuit unctus acceptusque in regem. Denique alio oleo ungebantur reges, alio Pontifices et sacerdotes; reges enim oleo simplici, sacerdotes vero oleo composito ex aromatibus, scilicet ex myrrha, cinnamomo, casia, calamo, quæ oleo olivarum miscebantur, ut patet Exodi cap. xxx, 23 et 31 ac 32, ubi hoc oleum vocatur sanctum, vetaturque sub pœna capitis ne quis laicus eo ungatur. Quare rex eo ungi non poterat, sed oleo laico et vulgari, quod tamen dicebatur sanctum, quia e sancto tabernaculo acceptum, et certo aliquo ritu sanctificatum ad ungendum regem fidelem, qui populo Dei imperaret, a Pontifice consecrato adhibebatur. Longe ergo sanctior erat consecratio sacerdotum, quam regum, ut patet ex ejus ritu, qui describitur toto capite xxix Exodi, et viii Levitici. Ita censent Oleaster, Cajetanus, Ystella et Lipomanus in Exodi xxx, et favet S. Augustinus, Quæst. cxxxv in Exodum, ac Lorinus in Psal. lxxxviii, 21. Contrarium tamen opinantur Rabbini, quos citat et sequitur Genebrardus in Psal. lxxxviii, 21, Lyranus, Dionysius hic et Isidorus, lib. III De Officiis, cap. xxv, qui censent eodem oleo unctos fuisse Davidem et Salomonem eorumque posteros, quo ungebantur Pontifices. Aiunt enim ex Samuelis et prophetarum illius sæculi consilio dispensatum fuisse in lege id vetante, Exodi cap. xxx, xxxi et xxxii, cum regibus Davidicæ familiæ, in Christi Domini ex ea orituri gratiam, cujus spiritualis et divinæ unctionis illa exterior typus fuit, et cujus tum illi, tum postea etiam reges omnes cognoscerent se vicarios et ministros esse. Addit Isidorus eos idcirco cognominatos esse Christos, quia eodem chrismate quo Sacerdotes ungerentur, ut ideo nefas esset illos tangere, Psal. civ, 15. Idem censet Pineda, lib. II De Salomone, cap. vi, et Barradius, tom. II, lib. III, cap. xli. Verum hi omnes nituntur traditione Hebræorum, quæ sæpe falsa est et fallax, præsertim hoc loco, ubi fingit dispensationem legi Dei directe contrariam. Quare prior sententia, uti S. Scripturæ conformior, sic et verior est. Denique hac unctione significabatur regem debere induere misericordiam, cæterasque virtutes, quæ oleo repræsentantur, seque debere subditorum esse medicum, ut ait Isaias cap. iii, 7. Vide de Christianorum regum unctione nostrum Joannem Azor, tom. II Instit. moral. lib. X, cap. v, Quæst. I, art. 3, et lib. XI, cap. v, Quæst. III. Quæres, quot annorum erat Salomon cum unctus fuit in regem? Hebræi tradunt eum fuisse duodecim annorum. Hebræos secutus est S. Ignatius, epist. ad Magnesianos; S. Hieronymus, epist. 132 ad Vitalem; Eusebius, lib. IX De Præpar. cap. iv; Clemens Romanus, lib. II Constit. Apost. cap. 1; Cedrenus, Zonaras, Abulensis et Serarius. Rursum Josephus ait Salomonem regem creatum anno ætatis 14. Severus Sulpitius vero anno 16. Josephus enim, lib. VIII, cap. ii, in fine, ait Salomonem vixisse 94 annis, regnasse 80; cœpit ergo regnare anno ætatis 14. Sed hic manifestus est error. Dico igitur Salomonem, cum rex creatus est, fuisse viginti annorum. Probatur, quia jam uxorem duxerat, et ex ea genuerat Roboam; hic enim, cum post 40 annos ei in regnum successit, erat 41 annorum; ergo uno antequam pater regnaret, ab eo genitus fuit. Quod enim Rabbini et eorum sequaces dicunt, Salomonem genuisse Roboam anno ætatis duodecimo, incredibile est, et communiter habetur impossibile. Et quis credat sapientissimum Davidem uxorem dedisse Salomoni non nisi duodeno? Secundo, quia David eum vocat virum cap. ii, 9, dicens: «Vir sapiens es, ut scias quæ facies ei.» Tertio, quia Salomon mortuus est senex, et in senectute corruptus fuit a feminis. Ergo fuit tunc circiter 60 annorum. Ipse autem 40 annis regnavit. Igitur creatus est rex anno ætatis vigesimo. Ita Lyranus, Torniellus, Gordonus, Salianus, Pineda, lib. VIII, cap. iv, et alii, qui censent Salomonem ineuntem regnum fuisse 20 vel plurium annorum. Natus ergo est Salomon paulo post adulterium Davidis, cum ipse ageret annum ætatis quinquagesimum, ut ostendi II Regum cap. xii, vers. 24. Si enim regnare cœpisset anno 12, mortuus esset anno 52; quæ ætas est virilis, non senilis. Dices: I Paral. xxix, 1, Salomon vocatur «puer.» Respondeo «puer,» id est juvenis, ut vertunt Septuaginta, quia respectu templi tam magnifici quod fabricare debebat Deo, erat instar pueri ad tantum opus. 39. ET DIXIT OMNIS POPULUS: VIVAT REX SALOMON! — Hinc patet Salomonem publice unctum, et a toto populo acceptum in regem illico reipsa regnare cœpisse, ac Davidem jam senio fessum regnum regnique administrationem in eum transtulisse. Id docent sequentia. Nam mox Salomon ut rex Adoniæ pepercit, eumque domum remisit. Unde S. Ambrosius, lib. III in Lucam; S. Augustinus, lib. XVII De Civitat. cap. viii; S. Hieronymus, epist. 132; Severus Sulpitius et alii asserunt Salomonem vivente adhuc patre regnare cœpisse, ac diserte Josephus, lib. VII, cap. x, in fine: «Deducto, inquit, deinde in regiam Salomone, et in solio paterno collocato, ex ea die in posterum obedientes ei fuerunt.» Symbolice Rupertus: «Vivente adhuc patre, inquit, rex Salomon constituitur; quia profecto Deus Pater, qui Christum constituit regem hæredem universorum, nunquam mortuus, nunquam est moriturus.» Porro ita David transtulit regnum in Salomonem, ut tamen ipse auctoritatem et jus regium, æque ac onus curamque regni non deposuerit, sed usque ad mortem retinuerit, ita tamen ut Salomonem secum regnare permiserit, et in eum multa regni negotia transmiserit. Id patet ex cap. ii, ubi David moriens multa mandata dat Salomoni.
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45. Unxeruntque eum Sadoc sacerdos (summus, scilicet Pontifex) ET NATHAN PROPHETA REGEM IN GIHON. — Gihon erat mons, et in eo fons vicinus monti Calvariæ, in quo Christus crucifixus «regnavit a ligno Deus,» ut ex Septuaginta canit Ecclesia. Unde in cruce hunc ei Pilatus dedit titulum: «Jesus Nazarenus rex Judæorum.» Hoc ergo Christi ex se nascituri regnum præfiguravit hic Salomon unctus in Gihon: Salomon enim, id est pacificus rex, expressus fuit typus Christi, qui est «Pax nostra, qui fecit utraque unum,» Ephes. ii, 14: scilicet tam Judæos quam Gentes in seipso uniens et reconcilians Deo. Porro Salomonis nomen sibi usurparunt Turcarum Imperatores, a Salomone dicti Selymi et Solimanni; Germanorum Friderici (Fridericus enim Germanice idem est quod pacis dives); Græcorum Irene et Irenæi. Denique bis unctus fuit Salomon: primo, hic coram tribu Juda subito et tumultuarie, ut a regno excluderet Adoniam; secundo, publice coram toto Israele, ut is eum regem acceptaret, quem ad hoc paulo ante mortem convocavit David, quando et Sadoc unctus est in pontificem, ut expresse dicitur I Paral. xxix, 22. Cœpit regnare Salomon anno mundi 2930, ante Romam conditam anno 289, ante ortum Christi 1020, juxta tabulam Chronologicam quam præfixi Pentateucho.
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47. ET INGRESSI SERVI REGIS BENEDIXERUNT DOMINO NOSTRO REGI DAVID DICENTES: AMPLIFICET DEUS NOMEN SALOMONIS SUPER NOMEN TUUM, ET MAGNIFICET THRONUM EJUS SUPER THRONUM TUUM. — Sciebant hoc Davidi non fore invidiosum, sed gratum et optatum. Optant enim parentes ut filii opibus et gloria crescant, ac a se relicta superent. Crescente enim gloria filii crescit et gloria patris. Porro voto huic populi respondit eventus: Salomon enim Davidem regni amplitudine, opibus, deliciis, magnificentia, sapientia et gloria superavit, at non virtute et sanctitate, saltem in senecta. Sic Honorio Imperatori accinit Claudianus in quarto ejus Consulatu: Aspice, completur votum, jam natus adæquat Te meritis, et quod magis est optabile, vincit. Et Sidonius Apollinaris, lib. VIII, epistol. 7 Audaci Præfecto: «Deum posco, inquit, ut te filii consequantur, aut, quod magis decet velle, transcendant.» Vide Senecam, lib. III De Beneficiis, cap. xxxvi et xxxvii, ubi et varia filiorum exempla recenset, qui parentes suos virtute et beneficiis vicerunt, ac posteros ut idem faciant adhortatur, additque: «Felices qui vicerint, felices qui vincentur.» Et causam dat: «Natura enim gloriosa virtus est, et anteire priores cupit.» Porro I Paral. xxix, 24, additur: «Sed et universi principes, et potentes, et cuncti filii regis David dederunt manum, et subjecti fuerunt Salomoni regi.» Hebraice habetur: Dederunt manum sub Salomone rege. Vulgata exponendo addidit, «subjecti fuerunt,» ut illa porrectio manus fuerit in signum subjectionis; secundo, «dederunt manum,» id est, data manu fidelitatem promiserunt Salomoni, ait Lyranus; tertio, «dederunt manum,» in signum gratulationis et exultationis, congratulantes scilicet Salomoni fratri suo de adepto regno. ET ADORAVIT REX IN LECTULO SUO, — q. d. David Deum adorans laudavit eique gratias egit, quod dedisset sibi ante mortem videre successorem filium Salomonem sedentem in throno regio cum tanto populi applausu.
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52. SI FUERIT VIR BONUS, NON CADET NE UNUS QUIDEM CAPILLUS EJUS IN TERRAM, — q. d. Si Adonias deinceps probe, fideliter et obedienter se erga me gesserit, ut me regem agnoscat, nec quid rebellionis contra me moliatur, condonabo ei quod regnum invaserit, nec quid mali ei inferam. Sin autem rursum per artes et insidias regnum ampiverit, puniam eum pro meritis. Et quia hoc fecit Adonias, ideo a Salomone occisus est, ut audiemus capite sequenti.
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53. VADE IN DOMUM TUAM. — Sunt verba Salomonis Adoniæ suboffensi, ejusque ambitionem castigantis, ac minitantis si quid novi moliatur justum supplicium, q. d. Ego tibi, o Adonia, hac vice ambitionem tuam et injuriam mihi illatam condono; sed si deinceps quid tale attentaris, scito me hujus injuriæ memorem fore, ac te pro utraque acrius castigaturum. Vade ergo in domum tuam, ibi quiesce, et res tuas age, nec te publicis regni mei negotiis immisceas, alioqui justam meam vindictam experieris.
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ABISAG (EBR. « PADRE DI ERRORE » [?])
… Ind. VII, 14, 3) per dare calore al corpo del re settantenne David, che ne ricevé, finché visse, le cure affettuose, ma ne lasciò intatta la verginità (I Reg. 1, 1-4). Alla morte del pio re, A., ultimo ornamento del suo harem, passò in possesso di Salomone, al quale Adonia (v.), fratello maggiore ed incauto competitore, la richiese due volte in sposa. …
… Medaba ed impose il tributo (stele, linn. 5-8). Il controllo su Moab si rafforzò sotto il re Achab; e sebbene già negli ultimi anni di questo re i Moabiti avessero tentato di scuotere il giogo, la rivolta vera e propria (secondo la chiara notizia di I Reg. 1, 1; 3, 5) avvenne dopo la morte di Achab, durante l'effimero regno di Ochozia. …
RE, I E II (III E IV) LIBRO DEI
I. ULTIMI GIORNI DI DAVID E REGNO DI SALOMONE, 970-930 (?) (I Reg. 1-11). - A David vecchio e infermo (I Reg. 1, 1-4) tenta sostituirsi Adonia, ma l'intervento tempestivo di Nathan, tramite Bethsabea, assicura il regno a Salomone (1, 5-53). Adonia desta nuovi sospetti chiedendo in moglie Abisag, …
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prima della battaglia contro Saul sul Monte Gelboe (I Sam. 28, 4). Patria di Abisag (I Reg. 1, 3), della pia donna a cui Eliseo risuscitò il figlio (II Reg. 4, 8, 12; 8, 1), della Sulamite (Cant. 7, 1; gr. Σουνταξίτης). …
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ADONĪA (EBR. 'ADONIJĀH[Ā], « MIO SIGNORE È JAHWEH »)
… All'udire le acclamazioni per la consacrazione del giovane Salomone alla fontana di Gihon da parte del sommo sacerdote Sadoe, A. costernato fuggì e si aggrappò ai corni dell'altare come luogo di asilo (I Reg. 1, 5-53). Implorò ed ottenne dal nuovo re salva la vita; ma, dopo la morte di David, in seguito alla sua richiesta a Bethsabea di sposare Abisag (v.), l'ultima concubina del re, Salomone, …
… Abiathar fu destituito, avendo parteggiato per Adonia (v.), e S. rimase solo nel pontificato (I Reg. 1, 5-8; 2, 26 sg.), che i suoi detennero sino al Nuovo Testamento. …
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ABIATHAR (EBR. *'EBHITHĀR* « PADRE DI ABBONDANZA »)
… Quando David, durante l'insurrezione di Absalom, dovette abbandonare la capitale, A. vi restò con Sadoc e fornì al re preziose notizie (II Sam. 15, 24-29, 35-37; 17, 15). Negli ultimi anni della vita di David appoggiò Adonia nel suo tentativo di usurpazione del trono (I Reg. 1, 7, 19); ma Salomone, succeduto a David, fu generoso col traditore e si limitò, in ricordo dei servizi prestati a suo padre, a confinarlo (I Reg. 2, 26 sg.).
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SEMEI (EBR. ŠIM'T «[IL SIGNORE] MI HA ASCOLTATO»)
Tra gli altri S., alcuni sono dell'età di David: un suo fratello (II Sam. 21, 21), altrove detto Samma (I Sam. 16, 9; 17, 13); un partigiano di Salomone durante il tentativo di Adonia (I Reg. 1, 8); un levita tra i cantori di David (I Par. 25, 3). Vanno inoltre ricordati: un nipote di Levi (Ex. 6, 17 ecc.); un simeonita celebre per la numerosa figliolanza (I Par. 4, 26 sg.); …
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GIHON. - Fonte, fuori le mura di Gerusalemme, dove per ordine di David fu di sorpresa consacrato re Salomone, prevenendo la proclamazione di Adonia complottata dai suoi partigiani riuniti alla roccia di Zohelet, presso la fonte Rogel (I Reg. 1,9). Si identifica con 'Ajn Sitti Marjam, l'unica fonte di Gerusalemme, situata ai piedi dell'altura (Ophel) su cui era il palazzo di David, nel lato occidentale della valle del Cedron …
ROGEL (EBR. 'EN-RIGHÈL « FONTE DEL GUALCHERAIO » O « DEL PASSANTE » ?)
… il territorio della tribù di Giuda da quello di Beniamin (Ios. 15, 7; 18, 6) vicino a 'Ebhen haz-Zöheleth (« pietra serpentina », da zhl « sdruciolare, serpeggiare ») e dove Adonia, figlio di David, cospirò contro il padre per farsi proclamare re (I Reg. 1, 9).
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BETHSAIBA (EBR. BATH-SEBA'; SETTANTA: ΒΗΡΑΤΒΈΕ E ΒΗΘΑΤΒΈΕ)
… Aiutata dal profeta Nathan, ottenne dal vecchio David la designazione a re per il figlio Salomone contro il tentativo di Adonia (I Reg. 1, 11). Al tempo di Salomone esercitò l'influenza propria della regina madre nelle corti orientali. È accennata anche nel Nuovo Testamento, nella genealogia di Gesù Cristo (Mt. 1, 6).
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… A quest'ultima forma vanno ricondotti i g. per la vita di colui a cui si parla (ad es., Gen. 42, 15; 1 Reg. 1, 26; 17, 55; 20, 3; ecc.), per la propria testa (Mt. 5, 36), per la terra (Mt. 5, 35; Iac. 5, 12), per il cielo (Mt. 5, 34; 23, 22; Iac. 5, 12), per il tempio (Mt. 23, 16), …
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… detto l'Amen, ὁ 'Αμήν, essendo il testimone della verità (3, 14). Frequente è l'uso avverbiale di a. come assentimento di chi ascolta (sì, certo) a quanto dice colui che parla, congiunto inoltre, il più delle volte, al voto che ciò stesso si avveri (cf. I Reg. 1, 36; Ier. 11, 5; 28, 6). L'a. assume così valore di acclamazione religiosa (Deut. 27, 15-26; cf. Num. 5, 22), soprattutto nell'esercizio del culto (I Par. 16, 36; Neh. 5, 13; 8, 6). In …
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… Davide gli affidò il comando dei Kerethei e dei Pelethei (II Sam. 8, 18). Alla morte di Davide cooperò all'esaltazione di Salomone (I Reg. 1, 38), che l'elesse capo dell'esercito in luogo di Ioab (I Reg. 2, 34-35). Fu lo strumento di diverse esecuzioni capitali al principio del regno di Salomone (I Reg. 2, 25, 34, 46).
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IONATHAN (EBR. JĒHŌNĀTHĀN E JŌNĀTHĀN; VOLGATA I. E IONATHAS)
3. Valoroso nipote di David (ibid. 21, 21; I Par. 20, 7). 4. Zio ed esperto consigliere di David (I Par. 27, 32). 5. Figlio del sommo sacerdote Abiathar; portava a David fuggitivo le notizie intorno al ribelle Absalom (II Sam. 15, 27 sg. 35 sg.; 17, 15-21; I Reg. 1, 42-49). 6. Uno dei prodi di David (II Sam. 23, 32; I Par. 11, 34). 7. Amministratore dei beni di David, fuori di Gerusalemme (I Par. 27, 23). 8. Levita al tempo di Iosaphat (II Par. 17, …
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Una particolarità dell'a. ebraico sono i «corni» o sporgenze (Ex. 27, 2; 37, 25; I Reg. 1, 50; Ez. 43, 20), ai quattro spigoli superiori. …
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.