« ElőzőTovább »
לִפְנֵי יְהוָה וגו'
דָּוִד : 8 וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־ מַכֵּה יְבוּסִי וְיַגַּע בַּעֲשׂוֹר וְאֶת־הַפִּסְחִים וְאֶת־הָעַוְרִים שְׁנְאַי נֶפֶשׁ דָּוִד עַל־כֵּן
לא יָבוֹא אֶל אמְרוּ עַבֵּר וּפְלֵחַ הַבְּיִת :
שנואי קרי .8
neutr. nobilia, noble things, Prov. viii. 6.173 177797 nya ng 1977 Comp. the Arabic usage above.
: Ver. 3.
? ? ενώπιον κυρίου, κ.τ.λ. Au. Ver.-3 So all the elders of Israel -b niz snopa came to the king to Hebron; and king
:7 David made a league with them in Hebron before the LORD: and they anointed David
6 και απήλθε Δαυίδ και οι άνδρες αυτού εις king over Israel.
| Ιερουσαλήμ προς τον Ιεβουσαιον τον κατοιBefore the Lord; either, 1. Before the moûrta tnv ynv. kaì éppéôn tỘ Aavíð, oủk ark, which might be here, though that be eicelevoy €, őri ávréomnday oi tuploi ka not mentioned in this place. Or, 2. Before | οι χωλοί λέγοντες, ότι ουκ εισελεύσεται Δαυίδ the priest clothed with the ephod; whereby bde. 7 και προκατελάβετο Δαυίδ την περιhe was in a manner put into God's presence. οχήν Σιών" αύτη η πόλις του Δαυίδ. 8 και Or rather, 3. In the congregation of the είπε Δαυίδ τη ημέρα εκείνη. πας τύπτων mighty, or magistrates, where God used to 'Ießovo alov åttévow év tapašipíồi kaì toùs be present, Psalm lxxxii. 1; in the public χωλούς και τους τυφλούς και τους μισούντας assembly now met together in God's name την ψυχήν Δαυίδ, διά τούτο έρούσι, τυφλοί and fear, and as in his presence, to call upon και χωλοί ουκ εισελεύσονται εις οίκον κυρίου. him, to appeal to him as the witness and judge of their transactions. Compare Judg.
Au. Ver.-6 And the king and his men
went to Jerusalem unto the Jebusites, the xi. 11; 1 Sam. xxiii. 18.
Bp. Patrick.—Before the Lord;] The inhabitants of the land: which spake unto ark of God's presence was not in Hebron; David, saying, Except thou take away the and therefore it is a question how it could be blind and the lame, thou shalt not come in said, that he made a league before the Lord. hither : thinking [or, saying, David shall But see what I have said of this, Judg. xx. 1. not, &c.], David cannot come in hither.
7 Nevertheless David took the stronghold [Judg. xx. 1, As for that phrase, unto the Lord, it is no argument that either the ark of Zion : the same is the city of David. was here, or so much as a place of prayer ;
8 And David said on that day, Whosoever for where all the people of God were assem
getteth up to the gutter, and smiteth the bled in any place, there God was in a special Jebusites, and the lame and the blind, that manner present; as when they all assembled are hated of David's soul, he shall be chief to make David their king, it is said, he made
and captain. Wherefore they said, The a league with them “in Hebron before the blind and the lame shall not come into the Lord,” though there was no ark nor altar house [or, because they had said, Even the there (2 Sam. v. 3).]
blind and the lame, he shall not come into
the house]. Ver. 4.
Pool.-6 Except thou take away the blind Au. Ver.-4 David was thirty years old and the lame, thou shalt not come in hither ; when he began to reign, and he reigned or, Thou shalt not come in hither, but the forty years.
blind and the lame shall remove or hinder And he reigned.
thee. By the blind and the lame they underHoub. D'Y278: Legendum D9278, quad- stand, either, 1. Their own people; and so raginta autem (annos regnavit). Sic alibi they imply that the place was so impregpassim. Omissum fuit , quia antecedit nable, that a few blind and lame men were alterum , in whoa.
able to defend it against all David's assaults. Ver. 6-8.
And these may be called and were the hated
of David's soul, ver. 8, not because they -b ?
were blind and lame, but because they were ? ,
God: and the Jebusites of this place were more hateful to him than the rest of that
6 וַיִּלֶךְ הַמֶּלֶךְ וַאֲנָשָׁיו יְרוּשָׁלַם אֶל־ Jelbusites , a people hated and accursed by הַיִבְסִי יוֹשֵׁב הָאָרֶץ וַיֹּאמֶר לְדָוִד לֵאמֹר
לֹא־תָבוֹא הֵכָּה כִּי אִם־הֶסִירְךְ הָעִוְרִים nation ; partly because they possessed this וְהַפִּסְחִים לֵאמֹר לֹא־יָבוֹא דָוִד הֵנָּה :
place, which David knew was designed for David and others upon this occasion. Or the one and only place of God's solemn otherwise, The blind and the lame Jebusites worship; and partly because they did so were set to keep the house, i.e., the fort of wickedly and insolently defy the armies of Zion ; and to keep others from coming into Israel, and consequently, the God of Israel. it; but now they are shut out of it, and Or, 2. Their gods or images ; which, after none of them, to wit, either, 1. Of the Jethe manner of the heathens, they wor- busites; or, 2. Of blind and lame persons, shipped as their tutelary gods, and placed shall be admitted to come into it again ; their gates and walls. These they call blind which David might resolve, and ordain, to and lame sarcastically, and with respect to keep up the memory of this great exploit, David's opinion; as if they said, These gods and of the insolent carriage of the Jebusites, of ours, whom you Israelites reproach, as and their unhappy success. Or, the blind blind and lame, Psal. cxv. 5, 6, and so and the lame shall not come into my house, unable to direct and protect us, they will to wit, into the king's palace. And although defend us against you ; and you will find this might be a general rule and decree of they are neither blind nor lame, but have David's, yet he might dispense with it in eyes to watch for
and hands to some special cases, as in that of Mephifight against you; and you must conquer bosheth. But it is not necessary that this them before you can take our city. And should be a proverb; for the words may be these may well be called the hated of David's thus rendered, as it is in the margin of our soul. But I prefer the former sense, as Bible, Because they had said, Even the blind being most easy, and natural, and proper; and the lame, Ile (i. e., David) shall not come whereas the latter is metaphorical, and into the house ; or, Because they (i.e., the seems doubtful and forced. David cannot Jebusites) had said, The blind and the lame come in hither; concluding their fort to be shall hinder him; (which words are easily impregnable.
supplied out of ver. 6, where having spoken 7 The stronghold of Zion ; either, 1. A of this more largely, it was sufficient here to very strong fort which they had built upon mention the most emphatical words, as is Mount Zion ; which being taken, the city usual in such cases); he shall not come into quickly yielded. Or, 2. The city of Zion, the house, or hither, as they say, ver. 6, i.e., which was very strongly fortified.
into the fort ; for the word house is used 8 Whosoever gelteth up to the gutter, i.e., very largely and generally in the Hebrew whosoever scaleth the fort, or getteth up to language, for any place, as Judg. xvi. 21. the top of it, where the gutter was. And
Bp. Patrick.—The inhabitants of the the lame and the blind, or even, or especially land :] That is, of that part of the land (for the Hebrew particle vau signifies both (Josh. xv. 63), Judg. 1. 21, xix. 10, 11). ways) the lame and the blind ; i. e., those of Except thou take away the blind and the them who are set to defend that place; who, lame, thou shalt not come in hither :] They as they pretend, should be only the lame imagined their fortress to be so impregnable, and the blind. Others understand it of that by way of contempt and scorn they told their idols or images. But they could not him, the blind and the lame were able to properly be said to be smitlen, i.e., killed; defend it against him and all his forces. So as that word is used here, and elsewhere. Bochartus translates these words, non huc That are hated of David's soul: this belongs accedes, &c. " thou shalt not come up hither, to the Jebusite, and the lame and the blind; but the blind and the lame will drive thee and it is explained in ver. 6. He shall be away ;” i.e. the most feeble and cowardly chief and captain : these words are fitly sup- among us. Which he thinks is so plain a plied out of 1 Chron. xi. 6, where they are sense, that he wonders men of great learning expressed; and they must needs be under- should seek for any other (lib. iv. Phaleg. stood to make the sense complete. And such cap. 36). But so it is, a great many, by ellipses or defects of a part of the sentence the blind and the lame,” understand the are usual in promises, and oaths, and con- images of their gods (particularly our ditional offers, such as this was. Wherefore learned Gregory hath a whole dissertation they said, The blind and the lame shall not about it). As if they had said, Our gods, come into the house, i. e., whence it became whom ye call blind and lame, that have eyes a proverb, or a common saying, used by and see not, feet and walk not (as it is
. כל מכה יבוסי
Psalm cxv.), they shall defend us: and you n739 Os 777 73399.
Chron: : must overcome them before you overcome n739 78 777 7337700 777 Sam.
Luther himself thus explains the 175N) : 7 y S7 ] Chron.
« These blind and lame (saith he) της ΣΣΝ) : Sain. were the idols of the Jebusites; which, to irritate David, they set upon their walls as
Chron. their patrons and defenders ; and they did sons: ΠΣ 55 NY »Sam. as good as say, Thou dost not fight with
17270872 Chron. us, but with our gods, who will easily repel ONDON 78777332 ya'y
Sam. thee." .”
Chron. 8 Whosoever getteth up to the gutter, and smiteth the Jebusites, &c.) i.e., Cuts off by 717 w52 9999 7790 ONT Sam. their pipes of water,” or their cisterns into
Chron. which the waters fell; for the Hebrew word 58 8924 nogi 717 1708'ya Sam. tzinnor, which we translate guller, is no--yΠη»... Chron. where found but in this place, and in Ps.
• • Π2Π Sam. xlii. 7, and by St. Jerome is translated fis- 17794 179973 72 247 7270872 Chron. tule. But I know not how we come to
Sam. . transpose the words, “he that smiteth the
: N> Chron. Jebusites,” behind the other, which in the Hebrew are first. “ He that smiteth the
Sam. . Jebusites, let him throw down into the ditch (which was by the wall) both the
LΧΧ. . blind and the lame, which David extremely hates.” Thus Bochart translates the words | Chron. Ειπαν δε οι κατοικούντες Ιεβους τω in the place above named, which, if it be Sam. Και ερρεθη admitted, there is no need to add those | Chron. Δαυιδ, ουκ εισελευση ωδε. words (out of 1 Chron. xi. 6) to make out Sam. Δαυιδ' ουκ εισελευση ωδε, οτι αντεσ
« he shall be chief and captain ;” | Chron. for the sense is complete without them. Sam. τησαν οι τυφλοι και οι χωλοι, λεγοντες,
Wherefore they said, The blind and the Chron. lame shall not come into the house.] Or, as it Sam.
εισελευσεται Δαυιδ ωδε. is in the margin, “ Because they had said, Chron. Και προκατελαβετο
την even the blind and the lame, He shall not Sam. Και κατελαβετο Δαυιδ
την come into the house." That is, because | Chron. περιοχην Σιων" αυτη η πολις they had taunted him with the blind and Sam.
πολις lame, as if they could defend the fort, and Chron. Δαυιδ. Και ειπε Δαυιδ. hinder him from coming into it; therefore Sam. Δαυιδ. Και ειπε Δαυιδ τη ημερα he was highly provoked to wish they might Chron.
τυπτων Ιεβουσαιον εν be thrown down headlong from their walls Sam.
εκεινη" τυπτων Ιεβουσαιον, into the ditch. And then by the house is | Chron. πρωτοις, meant, neither the house of David, nor the Sam. απτεσφω εν παραξιφιδι και τους house of the Lord (as many take it), but Chron. that very fort wherein the Jebusites had Sam. χωλους, και τους τυφλους και dwelt; from which hereafter they were ex- Chron. cluded. And indeed it is a very large word | Sam.
μισουντας ψυχην Δαυιδ.
Δια τουτο in the Hebrew, signifying any place. Chron. .
Ken.-The Hebrew text of 1 Chron. Sam. ερoυσι τυφλοι και χωλοι ουκ εισελευxi. 5, 6, compared with 2 Sam. v. 6, 7, 8, is Chron. Ti> ΟΥΣ » ΟΥΩΝ» Chron.
Sam. σονται εις οικον Κυριου. ΤΩΝ- Si.. • • DN) Sam.
Chron. αρχοντα και εις στρατηγoν. και ανεβη ΝΟΣn > Chron.
Chron. επ' αυτην εν πρωτοις Ιωαβ υιος ΣαΤΟ ΕΝ Π2 NO2η 85 Sam.
Chron. Chron. ρουιας, και εγενετο εις αρχοντα. N92) NSDN> ΟΠΟΣΠ) Ονη Sam. Sam. .
The present English Version. there seems to be very sufficient room for Chron. And the inhabitants of Jebus said to offering another interpretation, in some ma
terial points differing from them all. The Sam. Which
spake unto Chron. David,
words in Samuel, so far as the text in ChroSam. David, saying, Except thou take nicles coincides, are clear and determinate in Chron.
their meaning, “And the inhabitants of
Jebus said to David, Thou shalt not come Sam. away the blind and the lame, thou shalt
hither." Chron. not come hither .
But the succeeding words in Sam. not come in hither : thinking David Samuel are very difficult; or, at least, have
been variously interpreted. Nevertheless,
The present Chron. Sam. cannot come in hither. Nevertheless, English translation is, “ Except thou take Chron. David took the castle of away the blind and the lame, thinking David Sam. David took
cannot come in hither." Chron. Zion, which is the city of David.
The chief difficulty here lies in determinSam. Zion: the same is the city of David. ing who are these blind and lame ; whether Chron. And David said,
Jebusites, or the Jebusite Deities called blind Sam. And David said on that day, Who- and lame by way of derision. The latter Chron. soever
opinion has been maintained by some conSam. soever getteth up to the gutter, and
siderable writers; but yet seems indefensible. Chron. smiteth the Jebusites first,
For however David and the Israelites might Sam. smiteth the Jebusites, and the
be disposed to treat such idols with scorn Chron.
and contempt, 'tis not at all likely the JeSam. lame, and the blind, that are hated of busites should revile their own Deities; and Chron.
we must remember, that these Deities are Sam. David's soul —wherefore they said, supposed to be here called blind and lame by Chron.
the Jebusites themselves. But, admitting Sam. The blind and the lame shall not them to be idol Deities, what meaning can Chron.
shall be chief there be in the Jebusites telling David, “he Sam. come into the house.
should not come into the citadel, unless he Chron. and captain. So Joab the son of took away the Deities upon the walls ?” If Sam.
he could scale the walls, so as to reach these Chron. Zeruiah went first up and was
guardian Deities, he need not ask leave of
the Jebusites to enter the citadel. But Sam. Chron. chief.
(which is much more difficult to be answered) Sam.
what can possibly be the meaning of the last
line, “Wherefore they said, The blind and The reason of placing this whole sentence the lame shall not come into the house ?" together being obvious, let us proceed to For, who said? Did the Jebusites say, their consider the several parts of it in the two own Deities (before expressed by the blind chapters. The words Ol' '30", which are and lame) should not come into the house, not in the original of Samuel, are not in the should not (according to some) come where Vat. copy of the LXX in Chronicles; but they were, or, should not (according to the Alex. translates regularly according to others) come into the house of the Lord ? the present Hebrew text. In Samuel there Or, could these Deities say, David and his is a clause or two in the speech of the Je- men should not come into the house? The busites, which is omitted in Chronicles for absurdity of attributing such a speech, or brevity; as the history in Chronicles is any speech to these Idols, is too clear to regular, and the sense complete without it. need illustration. But though the history be regular and very But, though these Deities could not deintelligible in Chronicles, yet the additional nounce these words, yet the Jebusites might; clauses in Samuel make the history there and 'tis possible (it has been said) that the remarkably perplexed; and (as Dr. Delany blind and the lame in this latter part of the observes) encumber it with more difficulties sentence may signify the Jebusites; not any than are ordinarily to be met with. In full particular Jebusites so maimed; but the proportion to the difficulties has been the Jebusites in general, called blind and lame, number of different interpretations; and yet for putting their trust in blind and lame
idols. This seems too refined an interpre- David took the strong hold of Sion, which tation; and we may safely conclude that the is the city of David. And David said on same expression of the blind and lame that day, Whosoever (first) smiteth the means the same beings in the two different Jebusites, and through the subterraneous parts of the same sentence. It has been passage reacheth the lame and the blind, farther observed, that these blind and lame that are hated of David's soul, because the are here spoken of as different from the blind and the lame continued to say, He Jebusites, “Whosoever smiteth the Jebu- shall not come into this house sites, and the lame and the blind; and if shall be chief captain.” they were different, it requires no great skill That the connected particles ON signify at deduction to determine they were not the for in this place is evident, because the same.
words following are rather causal than obPerhaps then these blind and lame were, jective, and we have several instances of in fact, a few particular wretches, who this sense of the two particles given us by laboured under these infirmities of blindness Noldius: thus Prov. xxiii. 18, they are renand lameness; and therefore were different dered for in the English translation ; and so from the general body of the Jebusites. in the English, Greek, Syriac and Arabic But here it will be demanded at once, how versions of Lam. v. 22. That the verb 7root we can then account rationally for that bit- is not here the infinitive, but the preter of terness, with which David expresses himself Hiphil, is apparent from the sense; that it here against these blind and lame; and how has been so considered is certain, from the it was possible for a man of David's hu- Masoret pointing, as De Dieu and other manity to detest men for mere unblameable, critics have observed; and we see it is and indeed pitiable, infirmities ? And lastly, translated as such by the LXX, in the plural the authors of the “Universal History," in number, avteorngav. From this version their note on this transaction, mention the then, and from the plurality of the two following as the first plausible argument nouns, which are necessarily the nomiagainst the literal acceptation ; how could natives to this verb, we may infer, that it David distinguish the halt, or the lame, or was originally Trion, the vau having been the blind, from able men, when posted upon dropped here as in many other places. lofty walls; since those infirmities are not Thus Gen. i. 28, we have 7021 (et subdiscernible but near at hand? This, it must jicite eam) instead of w337—twice in the be allowed, would be a difficulty indeed, if verb 17.00 (regularly 171310n reputavimus David's information here had been only eum) in the 3d and 4th verses of the from his eye-sight. But this objection im- 53d of Isaiah ; in this very 7th verse, in the mediately vanishes, when we reflect that the word 'dant, which should be 'duna, as it is Jebusites are said in the text to have told in the 9th and other adjoining verses, and David, "the blind and the lame should this vau is also omitted in the 9th verse in keep him off ; " for certainly David could 115W, which we are told in the margin should easily conceive the men who were placed be 470, where the yod has also been upon the walls to insult him were “blind corrupted into a Enough having and lame," when he was told so by the been said of the number, let us now consider Jebusites themselves, and told so, to render the tense of this verb; which being preter, this insult of theirs the greater.
some have translated it by a word expressive Having thus mentioned some of the pre- of time past. But the sense necessarily sent interpretations, it may be now proper requires it to be translated as future in other to submit another to the judgment of the languages, though it be more expressive in learned reader. And here, for the sake of the original in the preter tense : it being clearness, I shall first give what seems to be agreeable to the genius of the Hebrew lanthe true interpretation of this passage ; and guage frequently to speak of events yet then subjoin the several arguments in future, as having actually happened, when defence of it.
the speaker would strongly express the cer" And the inhabitants of Jebus said to tainty of such event. This observation is David, Thou shalt not come hither : for the peculiarly applicable to the case here. For blind and the lame shall keep thee off, by this castle of Mount Sion had never yet saying, David shall not come hither. But I been taken by the Israelites, though they