a sacrifice. The Septuagint make a greater | 13 [Erant cum eo, qui arcam Dei deduaddition: "And he had seven choirs carry- cerent, chori septem, victimæ autem, quæ ing the ark, a sacrifice, a calf, and lambs. immolarentur, vituli et agni.] Cum vero illi, And David played on harmonious organs qui arcam Domini portabant, passus sex conbefore the Lord; and David was clothed fecerant, immolabatur bos et altile, &c. with a costly tunic; and David, and all the house of Israel, brought the ark of the Lord with rejoicing, and the sound of a trumpet." Nothing of this is found in any MS., nor in the Chaldee, the Syriac, nor the Arabic, nor in the parallel place, 1 Chron. xv. 25. 13 And it was so, &c. Bp. Horsley.-Rather, "And it was so, that they marched, bearing the ark of Jehovah, in six divisions [or rather, as the LXX have it, "in seven divisions"], and he [i.e., David] sacrificed oxen and fatlings." Josephus, too, affirms, that the company marched, or probably danced, before the ark in seven divisions. 13... T. Non habent hunc versum Græci Intt. cujus loco apud eos sic legimus, et erant cum eo portantes arcam septem chori, et victima (erat) vitulus et agni ; quod quidem satis quadrat in illud, quod narratur, 1 Paral. xv. 26 Levitas, eo quod Dominus ipsos adjuvisset, dum portabant arcam, immolasse Domino septem vitulos et septem arietes, et in eandem sententiam Vulgatus: erant cum David septem chori et victima vituli; qui cum omittat portantes arcam, quæ verba in versione Græca legebat, colligi ex eo potest, non eum imitatum fuisse Græcos, sed ea, quæ addere ad hodiernum contextum videtur, in suo codice legisse. Propterea nos non hæc omisimus in versione nostra. Nam facilius multo erat hæc omitti, quæ legerentur, quam, cum non legerentur, in sacram paginam inferri. 14. Linen ephod. Ged., Booth.-Precious ephod. See notes on Levit. xvi. 4, vol. i., p. 448. Ver. 15. Bp. Patrick.-13 When they that bare the ark-had mark six paces.] Without gone any of God's displeasure, as before, ver. 7. He sacrificed oxen and fatlings.] As a thanksgiving to God for his goodness, upon an altar erected on purpose, on this extraordinary occasion. Some think he repeated these sacrifices seven times, at the end of six paces. every The word we translate fatlings [so Gesen.] is, in the Hebrew, meri: whose signification is uncertain. For some take it for a lamb, others for a ram, and others put a different meaning on it. But Bochartus, with great probability, thinks it was a kind of ox, being Au. Ver.-Peace offerings. See notes on commonly joined with oxen in Scripture, Levit. iii. 1, vol. i., p. 395. not only here, but in 1 Kings i. 9, 19, 25; Isa. i. 11; xi. 6. Nor doth 1 Chron. xv. 26, bullocks and rams. Au. Ver.- -The ark of the LORD. ark of the covenant of [Vulg., and two MSS.] the Lord. Ver. 17, 18. Ver. 19. וַיְחַלֵּק לְכָל־הָעָם לְכָל־הֲמוֹן יִשְׂרָאֵל contradict this, where it is said, they offered לְמֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ חַלַּת לֶחֶם For those are not the אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וַיֵּלֶךְ by David; whereas those in the Chronicles כָּל־הָעָם אִישׁ לְבֵיתוֹ : same sacrifices as these, which were offered were offered by the Levites (see his Hierozoicon, par. i., lib. ii., cap. 19). 14 He laid aside his royal ornaments, and was girded only with a simple ephod: which was, I observed upon 1 Sam. ii. 18, an honorary garment, used by those who were no priests. He is said to dance before the Lord, because the ark was the symbol of the Divine presence. Houb.-12 Nuntiatum fuit regi David, ut Dominus, propter arcam Dei, domui ObedEdom et omnibus quæ habebat, benedixisset. Tum venit David, et arcam Dei domo ObedEdom lætus transduxit in urbem David. καὶ διεμέρισε παντὶ τῷ λαῷ εἰς πᾶσαν τὴν δύναμιν τοῦ Ἰσραὴλ ἀπὸ Δὰν ἕως Βηρσαβεέ, καὶ ἀπὸ ἀνδρὸς ἕως γυναικὸς, ἑκάστῳ κολλυρίδα ἄρτου, καὶ ἐσχαρίτην, καὶ λάγανον ἀπὸ τηγάνου. καὶ ἀπῆλθε πᾶς ὁ λαὸς ἕκαστος εἰς Tòv oikov aỷтoû. Au. Ver.-19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house. A good piece of flesh, and a flagon of not in that of fire, , as if cakes prepared wine. with fire. The same word occurs in Pseudo Bp. Patrick.-The Talmudists have a jon., Ex. xvi. 31, where is for Heb. conceit, that the Hebrew word eshpar, which; also in the Mishna, Nedarim vi. 10, we translate "a good piece of flesh," sig- where D denotes a kind of food prenifies the sixth part of a bullock: deriving pared from lentiles, prob. cakes made from it from three words put into one; viz., boiled lentiles. echad, one, shesh, six, and par, a bullock. But every one sees this is a very forced fancy; and it is not in itself credible, that he could, among such a multitude, deal a sixth part of a bullock to every one; or that they could well carry it away, with the bread and wine. Bochartus more reasonably thinks (as some of the Jews do) the word is derived from shapar, which signifies decorus and so the meaning is, as we translate it, he gave to every one a handsome or decent portion of flesh (see his Hierozoicon, par. i., lib. ii., cap. 18). Ged., Booth.-A piece of roast meat, and a fritter. Prof. Lee.-, occ. 2 Sam. vi. 19; 1 Ch. xvi. 3. Various interpretations have been given, which may be seen in Poole, &c.; I prefer that proposed by Gesenius. De Dieu had suggested the Æthiop. 2, mensuravit, and taken the word to mean A certain portion, or measure, of the sacrifice. Gesenius thinks a measure, as a cup of wine, the most suitable. The Syr. gives, in each place, 11, which Bar Serushoi says, signifies a cup of wine; and, in the former place, the Arabic of the Polyglott renders this by 5763 B, a full cup of wine. Cogn. Arab. Gesen.- an obscure word, found only twice, 2 Sam. vi. 19; 1 Chr. xvi. 3. Vulg., assatura bubulæ carnis, deriving it, ad summa repletum vas. Cogn. absurdly enough from, fire, and, bullock; so Engl. Vers., a good piece of spithamis dimensus fuit., spi[roasted] flesh. But there can be little thama, dodrans. Heb. E, numeravit. doubt that it was a certain measure of wine cup, for c. Aleph . Syr., innatavit. Arab. or drink, a measure, prosthet. from r. No. 3, i. q. Ethiop.l, panis siccus, i. e. panis simplex citra ሰፈረ ፡ to measure, whence መስፈር፡ a measure, cyathus, see Ludolph Lex. : obsonium. It., agilis fuit, exultavit. Æthiop., p. 187; comp. cogn. , to num- I. Food, affording support, nourishment, ber. An approach to the truth was made by delight, &c. What it was no one can now L. de Dieu, who, following the same ety-say particularly. It probably was a sort of mology, understands a portion of the sacrifice cake soaked either in honey or wine. See measured out. 2 Sam. vi. 19; 1 Chron. xvi. 3; Cant. ii. 5; , צַפִּיהִית .for the Heb, אשישיין Cant.Jonathan has אֲשִׁישׁוֹת Hos. iii. 1, and אֲשִׁישִׁים .Plur - texit: , lamina, &c. From the f. 2 Sam. vi. 19; 1 Chr. xvi. 3; Hos. iii. 1; in Exod. xvi. 31, the Targum of ii. 5, a cake, cakes, Lat. liba, spec. such as which Castell renders by "Laganum melle were prepared from dried grapes or raisins, obductum," on the authority of the Arabic pressed or compacted into a certain form,, expandit in latum, obduxit, laminá from r. ; so, raisin-cakes, Hos. 1. c. They are mentioned as delicacies with which the weary and languid are refreshed, 2 Sam. Chr. Cant. ll. cc., and were passage in Hosea it seems probable that also offered to idols in sacrifice, Hos. 1. c. these were offered to idols. The distinctions Different from pay, i. e., grapes dried, but which Gesenius makes between this word, not compacted into the form of cakes; and, and 2, cannot, I think, be mainalso from, i. e., figs pressed into cakes. tained. II., foundations of, according The etymology is doubtless to be sought in to some. De Dieu thinks lagenæ, bottles, or the idea of pressing together (see the root, jars, must be the sense, Isaiah xvi. 7, to suit and comp. a cake, from 2 to make firm, ?, following, which he translates “Utique also from , to spread out); and confractæ sunt.” I see no reason for de one of the vain fellows shamelessly [or, 21 And David said unto Michal, It was parting from the sense first given; for, if we Houb.-19-Placentam panis unam, similamque frixam. 19 TN: Nos, similam frixam, veterum ex sententia. Solus Arabs, amphoram vini; minus bene, quia ", vini, abest a contextu, nec vinum omitteretur, si pertineret ad sententiam. Ver. 20, 21. b 20 And said. Ged. And said to him [Arab., and one Glorious. Ged., Booth.-Honourable. As one of the vain fellows shamelessly [or, openly] uncovereth himself. Ged., Booth.-As one of the vulgar is wont to expose himself. Dathe.-Ut solent sese nudare homines vilissimæ conditionis. Maurer.-Sicut sese nudant homines vilissimæ conditionis, propr. sicut se nudat, nudando, i. e., cum irrisione: sicut se nudat, nudat aliquis leviorum hominum. Infinitivus abs. (pro, ut paronomasiam faciat. quam inf. verbo finito junctus. Cf. G. 21 It was before the Lord. Commentaries and Essays.-Before the לִקְרַאת דָּוִד ,eandem vim habet (הִגָּלוֹת cum precedenti וַתֵּצֵא מִיכַל בַּת־שָׁאוּל .425 .Gr. ampl., p. 430. E. Gr. crit., p וַתֹּאמֶר מַה־נִכְבַּר הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו נִגְלוֹת אַחַד הָרָקִים: ,anee before Jehovah, and at the close אֲשֶׁר בָּחַר בִּי מֵאָבִיךְ וּמִכָּל-בֵּיתוֹ -yea, I will play, and dance before Je" לְצַוּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־ ,hovah. The sense requires the first יִשְׂרָאֵל וְשָׂחַקְתִּי לִפְנֵי יְהוָה : פסקא באמצע פסוק .20 .v nin! Jab Sap-by 21 this verse in the Hebrew. The LXX in the beginning read opxoropat, "I will in to all his house ; to appoint me ruler over Ged.-21 Yes, said David to Michal, the presence of the LORD; who chose me in 20 καὶ ἐπέστρεψε Δαυὶδ εὐλογῆσαι τὸν preference to thy father, and in preference οἶκον αὐτοῦ· καὶ ἐξῆλθε Μελχόλ ἡ θυγάτηρ Σαούλ εἰς ἀπάντησιν Δαυίδ, καὶ εὐλόγησεν αὐτὸν, καὶ εἶπε, Τί δεδόξασται σήμερον ὁ βασιλεὺς Ἰσραὴλ, ὃς ἀπεκαλύφθη σήμερον ἐν ὀφθαλμοῖς παιδισκῶν τῶν δούλων ἑαυτοῦ, καθὼς ἀποκαλύπτεται ἀποκαλυφθεὶς εἷς τῶν ὀρχουμένων; 21 καὶ εἶπε Δαυὶδ πρὸς Μελχόλ, Ενώπιον Κυρίου ὀρχήσομαι· εὐλογητὸς Κύριος ὃς ἐξελέξατό με ὑπὲρ τὸν πατέρα σου καὶ ὑπὲρ πάντα τὸν οἶκον αὐτοῦ, τοῦ καταστῆσαί με εἰς ἡγούμενον ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ τὸν Ἰσραὴλ, καὶ παίξομαι καὶ ὀρχήσομαι ἐνώπιον Κυρίου, Au. Ver.-20 Then David returned to bless his houshold. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to-day, who uncovered himself to day in the eyes of the handmaids of his servants, as Booth.-21 Yea, said David to Michal, in the presence of Jehovah who chose me before thy father, and before all his house, to appoint me ruler over the people of Jehovah, over Israel! Hence in the presence of Jehovah I will still play the vulgar man; and will be much more vulgar and base in mine own eyes than this. Gesen.-Piel pro 1. To jest, &c. 2. To sport, &c. 3. To dance, always as accompanied with song and instrumental music, comp. Engl., to play on an instrument. Judg. xvi. 25; 1 Sam. xviii. 7; xiii. 8; xv. 29; the voice (song) 2 Sam. vi. 5, 21; 1 Chron. Jer. xxx. 19, 23 Therefore Michal. .Prolem, ילד 23 .Houb ,quia sequebatur codices orientales,ולד in the chorus of sora ,בִּמְחוֹל מְשַׂחֲקִים 4 .xxxi dancers. Perperam Ma in quos irrepserat iste Arabismus . Oc Houb.-21 David Michol respondit: Ego cidentales, et sic lego in omnibus Codd. vero in oculis Domini me nudavi, &c. Orat. præterquam in uno 42. ילד Etiam .Sicut nudatur nudando. | Regius 29 optime note, כהגלות נגלות,20,21 quod desideratur נגלות Trajectum fuit , נגלותי,(uxori respondente (ante Dominum et letatus, ושחקתי nudatus sum, ut postea ver. 21 in prima persona, Davide Michol CHAP. VII. 4. Au. Ver.-To Nathan. Ged. To the prophet [Syr., Arab., and sum. Id nudatus, quia deest, sententia four MSS.] Nathan. manet suspensa. Propterea supplevere Ver. 5, 6, 7. פעלת Greci Intt. epxngouat, saltabo; Arabs .id feci, דלך τῶν παιδισκῶν, ὧν εἶπάς με μὴ δοξασθῆναι. 23 καὶ τῇ Μελχόλ θυγατρὶ Σαούλ οὐκ ἐγένετο παιδίον ἕως τῆς ἡμέρας τοῦ ἀποθανεῖν αὐτήν. Au. Ver.-22 And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants [or, of the handmaids of my servants] which thou hast spoken of, of them shall I be had in honour. 23 Therefore Michal the daughter of Saul had no child unto the day of her death. In mine own sight. Dather-22 Immo magis adhuc me demittam et humilis ero er opinione tua; sic enim apud ancillas, quas tu dixisti, honorem 5 πορεύου, καὶ εἶπον πρὸς τὸν δοῦλόν μου Tov Aady Hov Iopany, Ayon, Ivart our oko- Au. Ver.-5 Go and tell my servant 6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 7 In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes [1 Chron. Maurer.-22] LXX: év óþðadμoîs xvii. 6, any of the judges] of Israel, whom ,ut Dathio aliisque I commanded to feed my people Israel בְּעֵינֶיךָ non) בְּעֵינַיִךְ,.h. e placuit), quæ lectio utique videtur præ- saying, Why build ye not me an house of ferenda: Davides enim non ipse sibi, sed cedar? Michalæ humilis videbatur. 5 Shalt thou build me, &c. Ged., Booth.-Wouldst thou build for me ance with ", judges; the and the D a house to dwell in? 6 Out of Egypt. being the same letter, the apex under the upper stroke of the D excepted. If this were Ged., Booth.-Out of the land of [Syr., but a little effaced in a MS., it would be Vulg., Arab., and one MS.] Egypt. But have walked in a tent and in a tabernacle. See notes on Exod. xxvi. 1, vol. i., p. 33. Bp. Horsley.-Rather, "but have been going about under an outer and an inner covering." See the appropriate senses of the words and p, Exod. xxvi. 1. mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by ver. 11. , שבטי ישרעל 7-.Hallet It seems very strange that God should talk of any of the tribes of Israel as feeding, or ruling his people Israel. It is natural to suspect an error committed by the transcribers in this 7 With any of the tribes of Israel. place. And if we look into the parallel Pool. With any of the tribes: in 1 Chron. place, 1 Chron. xvii. 6, we shall find where xvii. 6, it is of the judges; and to them, not the error lies, and how it must be corrected. to the tribes, the following words agree, The words are, Spake I a word to any of the whom I commanded to feed my people Israel. judges of Israel, whom I commanded to feed Either therefore the tribes are here put (or rule) my people-? It is very just to say, synecdochically for the rulers of the tribes, that the judges were commanded to rule the as the word church is sometimes used for the people. The Hebrew word here is ", governors of it; or the word here rendered judges; whereas the transcribers in Sam. tribes may be rendered sceptres, as it is used Gen. xlix. 10, and sceptres put for sceptrebearers or rulers, as is very frequent. Bp. Patrick.-7 Any of the tribes of Israel.] That is, "of the judges of Israel," as it is interpreted, 1 Chron. xvii. 6. For the word shibte signifies not only tribes but sceptres; and, consequently, supreme governors and rulers: such as the judges were who had the supreme authority in Israel. And so the following words explain it. Whom I commanded to feed my people Israel.] He did not command the tribes, but the supreme governors of them, to feed, that is, to rule his people and take care of their happiness. Here, again, feeding is governing (as I observed, v. 2), and the Hebrew word for feed being raga, as some pronounce it (in the Syriac, rega), very learned men thence derive the Latin words regere and reges: kings being designed by God to be the pastors of their people. Bp. Horsley.-7 Of the tribes. "the sceptered rulers.” Houb., Dathe, Hallet, Clarke, Booth.-Spake I a word with any judges, &c. Ged., of the have altered one letter, and written Daw, tribes. I could not forbear smiling to read Bishop Patrick's note on this place, on the words, of the tribes of Israel: which is, "That is, of the judges of Israel, as it is interpreted, 1 Chron. xvii. 6. For the word shibte, not only signifies tribes, but sceptres; and consequently supreme governors and rulers: such as the judges were, who had the supreme authority in Israel. And so the following words explain it, whom I commanded to feed my people Israel. He did not command the tribes, but the supreme governors of them, to feed, i. e., to rule his people." Would it not have been a more natural inference from this, that the word should not have been shibte, tribes, but shopthe, judges, as it is correctly written in Chron. and in ver. 11 of this same chapter? Is it not more natural to say, that this word is corrected, than that it is interpreted, by 1 Chron. xvii. 6? I cannot but determine for this correction, though all the versions of Samuel agree with the present Hebrew in reading, tribes. As to the parallel place in Chronicles, it is to be observed, that all the versions there agree with the Hebrew of the place to read judges, except the ó which reads, tribes, as in Sam. But the Alexandrian copy of the ó in Chron. reads both tribes and judges. This error was committed by the transcribers before any of the versions were made. Dr. A. Clarke.-7 With any of the tribes.] "Spake I a word to any of the JUDGES is the reading in the parallel place, 1 Chron. xvii. 6; and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: "Da, tribes, is almost the same in appear-1 |