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equites; sed cum currus prostrarentur et the year was expired (Heb., at the return of
periclitarentur, illos ab equis descendisse, et the year, 1 Kings xx. 22, 26; 2 Chron.
pedes pugnasse. Hinc vocari pedites. Sanc- xxxvi. 10), at the time when kings go forth
tius ad locum Samuelis : dicendum est... to battle, that David sent Joab, and his
neque in Libro Regum, neque in Libro Para- servants with him, and all Israel; and they
lipomenon omnia fuisse numerata. Addidit destroyed the children of Ammon, and be-
Liber Paralipomenon, peditum quadraginta sieged Rabbah. But David tarried still at
millia, quod omiserat in Libris Regum His- Jerusalem.
toria Sacra, neque equitum meminit, quia de At the time when kings go forth to battle.
illorum numero in Libris Regum disertis So Houb., Pool, Patrick, Horsley, Schulz,
verbis aclum videbat." Buxtorfio imprimis Dathe, Ged., Booth.
hæc placebat Sanctii cavillatio potius, quam Bp. Patrick.At the time when kings go
interpretatio. Nam cui lectori probaretur forth to battle.] These words to battle, are
Gallicæ historiæ scriptor, qui narraret in added for explication's sake: but they are
pugna quadam quadraginta millia equitum not in the Hebrew; in which language 10
fuisse a Gallis interfecta, neque adderet toti- go forth signifies to go forth to war (see
dem pedites fuisse a Gallis deletos, quia de Gen. x. 11; Isa. xliii. 13; Zech. xiv. 3, and
peditibus alter scriptor narrasset ? Non other places, mentioned by Bochart, Hie-
nesciebat Sanctius multa renarrare Para- roz., par. ii., lib. iv., cap. 2).
lipomenon Libros, quæ nunc habemus in

Bishop Horsley.-For D'x9277, read, with Libris Regum. Sed piget nos hæc referre. LXX, Vulgate, the parallel place in ChroNos, septem millia equilum, ut locus paral- nieles, and many of the best MSS., C°3507. lelus : qui numerus quadrat in septingenlos Houb.--1 D'ON97 723 nys, Quo tempore lecurrus, et in quadraginta millia pedites. gati proficiscuntur. Bona hæc sententia; Nam equitum numerus solet esse minor, itaque etiam scriptura D'UN 317, non asperquam peditum ; major, quam curruum. nanda. Sed quia loco parallelo 1 Paral.

Dathe.--18 In quo Israëlitis terga dede- xx. 1 legitur , reges, et quia ita hic runt. Destrucit David septingentos currus, legunt veteres, scriptura est potior Dp7. equitum septem millia occidit, peditum vero Imo addendum Ondo, ad bellum, post quadraginta millia, a) Sobachum quoque, °35917; ita hoc loco Syrus. Arabs, tempore ducem exercilus, ibidem interfecit.

quo x 0739", potest fieri bellum. Legere a) Sic locum restituendum puto ex videtur 0507 Ons , exitur ad bellum ; vide 1 Chron. xix. 18; cf. Hubigantius ad h. 1. dicta ad locum parallelum. Ver. 19.

.? ] Au. Ver.---19 And when all the kings zius, Dathius, alii ; tempore quo solent reyes that were servants to Hadarezer saw that bellum capessere. Sensus sole clarior hic they were smitten before Israel, the made

est : tempore quo expeditionem fecerant reges peace with Israel, and served them. So the isti, sc. hostes Davidis cap. x. commemorati,

solo loco obvia (E. G. crit., p. 335) pro any more.

Dr. A. Clarke.Made peace with Israel.] . Sed potest etiam dixi legi vertiSome copies of the Vulgate add here after que: tempore quo profecti erant legati (x. 2 the word Israel, Expaverunt et fugerunt sqq.). Sensus quoad temporis definitionem quinquaginta et octo millia coram Israel; fere eodem redit. "and they were panic-struck, and fled fifty

Ver. 6. eight thousand of them before Israel."

Au. Ver.-6 And David sent to Joab,
CHAP. XI. 1.

saying, Send me Uriah the Hittite. And
?

Joab sent Uriah to David.

Houb.-ASU IN 'N 717 TSUM, Et misit David
727 717 nw Do ad Joab; milte. Nemo non videt omissum
'x

fuisse nous, dicens, mitte, ut legitur infra και εγένετο, επιστρέψαντος του ενιαυτού εις νν. 10, 15, et 19. Neque id omittunt Graeci TÒV kaipòv tñs étodias ræv Baordéwv, kai áté- Intt., Vulgatus, Arabs, hoc ipso in versu. στειλε Δαυίδ, κ.τ.λ.

Syrus, quia id non legebat, supplevit, i mbun, Au. Ver.-1 And it came to pass, after et mandavit ei.

-Mire Schul [לְעֵת צֵאת הַפְלָאכִיס-.Maurer

hoc מְלָאכִים vs. 19. Forma הַמְּלָכִים עַבְדֵי הֵרַרְעֶזֶר | Syrians feared to help tlie children of Ammon

וַיְהִי לִתְשׁוּבַת הַשָּׁנָה לְעַת וּ צֵאת

הַיִךְ וְתִי נַפְשֶׁךְ אִם־אֶעֶשֶׂה אֶת־

הסר

21

וַיָּבֹא וַיִּגַּד לְדָוִד אֵת כָּל־אֲשֶׁר שְׁלָחוֹ

כִּי־גָבִרְוּ עָלֵינוּ הָאֲנָשִׁים וַיֵאוּ אֵלֵינוּ

Ver. 11.

(b) Was exhilarated with drink. (c) Became intoxicated. (d) Became giddy with astonishment or sorrow.

(a) Is. xlix. 26. 3 ΠΑΞΙ (6) Gen. xiii. 34. (c) Gen, ix. 21. Me

taph., Lev. iv. 21 ; Nalh. iii. 11. (d) Is. - πώς και η ψυχή σου, εί ποιήσω το ρήμα | xxix. 9. τούτο.

Pih. pres. 20. Constr. immed. Causat. Au. Ver.-11 And Uriah said unto David, of Kal, signn. (b), (c), and (d). (b) 2 Sam. The ark, and Israel, and Judalı, abide in xi. 13. (d) Is. Ixiii. 6. tents; and my lord Joab, and the servants

Ver. 21--23. of my lord, are encamped in the shall I then go into mine house, to eat and not the nonto drink, and to lie with my wife? as thou = nbship Nia livest, and as thy soul liveth, I will not do

, I not ring neφπα this thing.

Commentaries and Essays.-1s έλou Tirest, 77122 Ε2 ή 2 πε5ππα Ε22 and as thy soul liveth. So Hebrew. This 7?an 22 : ΠΩ ΠΩ ΤΗΝ seems mere tautology. The LXX have not this unnecessary repetition ; their version is [see above], where it appears, that for γπ τους Το

το )

ΣΝ 23 : 2N they read 78, quomodo? which I have no doubt is right. The version then will be, « How, as thy soul liveth, can I do this πρRT) ΠΠΑΣ Ππιετπ thing ?” In Gen. xxxix. 9, we have the like

: 9 expression, “How (787) can I do this great

21 τίς επάταξε τον 'Αβιμέλεχ υιόν 'Ιεροwickedness?" Houb.-... Tops πο Τη, Firis tu et visit | μύλου επ' αυτών από άνωθεν του τείχους, και

βάαλ υιού Νήρ; ουχί γυνή έρριψε κλάσμα anima tua. Sic converti solet, quamvis 7" απέθανεν εν Θαμασί; ένατί προσηγάγετε προς sit potius vita tua, quam vivis tu. Insueta το τείχος; και έρείς, και γε ο δούλός σου Hebræis sacrisque codicibus jurandi hæc

Ουρίας και Χετταίος απέθανε. 22 και εποformula ; nam apud cos tu idem est ac anima ρεύθη ο άγγελος Ιωάβ προς τον βασιλέα εις tua. Mendum antiquum Τe, quomodo, ha- Ιερουσαλήμ, και παρεγένετο και απήγγειλε το buere Greci Intt. Non dubium quin pro Δαυίδ πάντα όσα απήγγειλεν αυτώ Ιωάβ πάντα Τα scribendum sit ππ: π, υivit Dominus (et τα βήματα του πολέμου. και εθυμώθη Δαυίδ vivit anima tua) jurandi formula consueta.

προς Ιωάβ, και είπε προς τον άγγελον. ίνατί Ver. 13.

προσηγάγετε προς την πόλιν του πολεμήσαι; ουκ ήδειτε ότι πληγήσεσθε από του τείχους ;

τις επάταξε τον 'Αβιμέλεχ υιών Ιεροβάαλ ;

2η ηηο ουχί γυνή έρριψεν επ' αυτόν κλάσμα μύλου και εκάλεσεν αυτόν Δαυίδ, και έφαγεν εν- από του τείχους και απέθανεν εν Θαμασί; ώπιον αυτού, και έπις, και εμέθυσεν αυτόν, ένατί προσηγάγετε προς το τείχος; 23 και κ.τ.λ.

είπεν ο άγγελος προς Δαυίδ. ότι εκραταίωσαν Au. Ver.-13 And when David had called εφ' ημάς, οι άνδρες και εξήλθον εφ' ημάς εις him, he did eat and drink before him; and τον αγρόν, και εγενήθημεν επ' αυτούς έως της he made him drink : and at even he went | θύρας της πύλης. out to lie on his bed with the servants of his Au, Ver.-21 Who smote Abimelech the lord, but went not down to his house. son of Jerubbesheth (Judg. vi. 32, Jerub

Pool.- When David had called him, i.e., baal]? did not a woman cast a piece of a being invited by David. He made him millstone upon him from the wall, that he drunk, or, he made him merry, as the word died in Thebez? why went ye nigh the wall? oft significs. He caused him to drink more then say thou, Thy servant Uriah the Hittite than was convenient. .

is dead also. . Professor Lee.-15, v. ns, pres. 12». 22 So the messenger went, and came and Constr. abs. it. immed. of the drink. (a) shewed David all that Joab had sent him Drunk an exhilarating or intoxicating drink. for.

לְפָנָיו וַיִּשְׁתּ

וַיִּקְרָא־לוֹ דָוִד וַיְאכַל

23 And the messenger said unto David, Junto David, Surely the men prevailed against Surely the men prevailed against us, and us, &c. There appears to me to be a gap came out unto us into the field, and we were between these two sentences. The LXX upon them even unto the entering of the reads the text more entire thus :-“So the gate.

messenger of Joab went unto the king at 21 Jerubbesheth.

Jerusalem, and came and showed David all Pool.-Jerubbesheth, called also Jerub-things which Joab had told him, even all the baal, Judg. ix. 1. See the notes on 2 Sam. affairs of the war.

And David was angry ii. 8.

with Joab, and said to the messenger : Why Gell., Booth.Jerubbaal (LXX). did ye go so near to the city to fight? Did

Commentaries and Essays.This passage ye not know that ye should be smitten from leads me to observe a circumstance, which the wall? Who smote Abimelech the son of has not been, I think, sufficiently accounted Jerubbaal? Did not a woman cast a piece for,—that in the names of persons, of which of a millstone from the wall upon him, and Baal makes a part, Bosheth is sometimes he died in Thamas? [called, Thebez, Judg. used instead of it. Thus Jerubbaal, as he is ix. 50 in the LXX as well as in Heb.] called in Judges and 1 Sam. xii. 11, is called Why did ye go so near to the wall? In the here Jerubbesheth. Eshbaal and Meribaal Heb. it is said, “The messenger showed in 1 Chron. viii. 33, 34 are in 2 Samuel, David all that Joab had sent him for,” 55 nx Islabosheth and Mephibosheth. Patrick on 299 97752 78. The expression is very abrupt. 2 Sam. ii. 8 observes, that “Bosheth signifies It might rather be supposed, that for you we shame and confusion, and Baal being an should read 900 in Piel, and should render infamous idol, the Holy Scripture makes it as the LXX do, “all things which Joab these names end promiscuously in Baal, or had told him." The long passage that Bosheth." But I am inclined to think, that follows in the LXX seems plainly to have the persons in question had not originally been originally part of the text. The intwo names; that Saul and Jonathan would structions which Joab gave his messenger, neither of them call their children by a name ver. 19, 20, 21 imply this. Joab instructed of infamy, i.e., Bosheth; that they were his messenger first to relate all matters of the called but by one name in the original Scrip- war, or to give, I suppose, an orderly and ture, i.e., Baal; and that the alteration from particular account of all transactions; and Baal to Bosheth has been caused by the when he should have finished the account, superstition of the Jews, who substituted the without yet mentioning Uriah's death, and word Bosheth for Baal, when that name thereupon the king should grow angry became an object of abhorrence among them because Joab exposed himself and the army after the captivity, when they were perfectly to so much danger by going too near the cured of idolatry. Perhaps they might be wall: then the messenger was to pacify the led to this practice by a too literal interpre- king by adding, that Uriah was dead too. tation of Hosea ii. 17, and from chap. ix. 10. Upon hearing the relation of the loss of his However, let me observe, that in the Greek men, Joab thought the king would be angry, version of this verse we have Jerubbaal, and imagined he would upbraid his leading lepoßaad, not Jerubbesheth, as in the present his army too near to the enemy's wall, with Hebrew, which proves that it was not altered the story of Abimelech, who came too near in this place in their copies. We have reason the wall of 'Thebez, and was killed by a to suspect from many instances, besides piece of a millstone cast down from the wall this, that the Jews were not over-scrupulous upon him. This was one instance of Joab's about altering their Scriptures on one account sagacity, of which the king spake upon or another.

another occasion, chap. xiv. 19. After the ', Jerobessith. Nos, cum mentioning of Joab’s conjecture what the Vulgato, Jerobaal, nihil tamen mutantes. king would say, it is natural to think the Nam propriis in nomiitibus nus et sya inter- historian would tell us, that the king did say dum commutantur, ut alibi, Miphibuseth et it. The discourse of the messenger, ver. 23, Miphibaal, Isboseth et Isbaal.

seems plainly to be an excuse which he Hallet.22, 23, So the messenger went, makes for Joab, when the king grew angry. and came, and showed David all that Joab Now he tells of Uriah's death, of which, had sent him for. And the messenger said according to Joab's instructions, he was

, ירבשת-.Houb

Hec verba fere omnes sic .ועל אשר לא חמל

to speak after the king's anger, but not Au. Ver.-6And he shall restore the before. The account then of the king's lamb four-fold, because he did this thing, upbraidings should have been inserted before and because he had no pity. ver. 23, as it is in the LXX. The Hebrew Because he had no pity. So most comtranscribers have here omitted a long sen- mentators. tence, which was originally in their copies, Hloub.6 Reddet ovem quadruplum, quia as it was in those from which the Greek hoc fecit, nec pauperi peperit. translation was made. The occasion of their

. omitting it at first was, I suppose, that they convertunt, et eo quod non pepercerit. thought they had written it already, when Tamen, si eo quod diceretur, legeretur 2291 they looked back on their transcript, and 72*, et pro eo, quod, quoniam antecessit app saw the same words there. They did not 78, quod adverbium vult, aut iterari, aut mind that the words were to be written esse étò Kolvoù. Alterum vitium est, non twice. Or else they passed on, thinking addi casum verbo pepercerit ; quem casum they had written them twice, when really nemo non sentit hic desiderari ; cum præthey had written them but once. All that sertim verbum Hebraicum son, nusquam letranscribe know how apt men are to be gatur neutra in voce usurpatum, nisi est guilty of such errors.

alteri verbo succenturiatum, vel antecedenti,

vel consequenti. Eum igitur casuin nos reChap. XII. 1.

perimus in vocabulo 10x depravato, quod Au. Ver.- Nathan.

erat olim scriptum 2N7, pauperi, ut supra Ged., Booth.—The prophet (LXX, Syr., versibus 1 et 4. Digito monstrabat eum Arab., and four MSS.] Nathan.

casum præpositio spe, quæ comitari solet Ver. 5.

verbum Son, quæque male hic adjungitur ad

,

, :

Ver. 8. ζη κύριος, ότι υιός θανάτου ο ανήρ ο Au. Ver.-8. And I gave thee thy ποιήσας τούτο. .

master's house, and thy master's wives into Am. Ver.—5 And David's anger was thy bosom, and gave thee the house of Isgreatly kindled against the man; and he rael and of Judah ; and if that had been too said to Nathan, As the Lord liveth, the man little, I would moreover have given unto that hath done this thing shall surely die thee such and such things. [or, is worthy to die

Thy master's house. Shall surely die. So most commentators. Ged., Booth.Thy master's daughter

Dr. A. Clarke.—Literally, he is a son of [Syr., Arab.]. death, a very bad man, and one who deserves

Ver. 11. to die. But the law did not sentence a

Au. Ver.-11. Thus saith the LORD, shecp-stealer to death ; let us hear it: If a Behold, I will raise up evil against thee out man steal an ox or a sheep, he shall restore of thine own house, and I will take thy FIVE oxen for an ox, and four sheep for a wives before thine eyes, and give them unto sheep, Exod. xxii. 1; and hence David im- thy neiglıbour, and he shall lie with thy mediately says, He shall restore the lamb wives in the sight of this sun. FOURFOLD.

Houb.7*, proximo tuo. Legendum Gesen.-nine, 1 Sam. xx. 31 ; xxvi. 16, 7s, sine », ut, lib. i., cap. 15, ver. 28 et and nipun, worthy of death, condemned, alibi passim. Nam oratio numero indiget 1 Kings ii. 26; 2 Sam. xix. 29.

singulari, ut liquet ex verbo 237, et dormiet, Ver. 6.

mox sequente; nec yog's potest esse numeri,

nisi pluralis. ? ?

Ver. 13.

חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ mox habuit adjunctum אשר postquam , אשר . על non autem ,עקב

הָעשֶה זאת :

וְאֶת־הַכִּבְשָׂה יְשַׁכֵּם אַרְבַּעְתָּיִם עֵקֶב וַיֹּאמֶר דָּוִךְ אֶל־נָתָן חָטָאתִי לַיהוָה אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר

לֹא־חָמָל : 0 וַיֹּאמֶר נָתָן אֶל־דָּוִד גַם־יְהוָה הֶעָבִיר חַטָאתְךָ לֹא הָמְוּת :

: και την αμνάδα αποτίσει επταπλασίονα, ανθ' ών ότι εποίησε το ρημα τούτο, και περί ου ουκ εφείσατο. .

פסקא באמצע פסוק

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και είπε Δαυίδ τω Νάθαν, Ημάρτηκα το No. 3 d. 2 Sam. xii. 13; Χxiv. 10; Job Κυρίω και είπε Νάθαν πρός Δαυίδ, Και Κύριος vii. 21. παρεβίβασε το αμάρτημά σου· ου μή άπο- Professor Lee.-Hiph. napot, pres. , θάνης. .

. .

Causat. of Kal. (a) Caused or Au. Ver.-13 And David said unto allowed to pass. (b) Allowed a period to Nathan, I have sinned against the Lord. pass. (c) Removed, took, or put away. And Nathan said unto David, The LORD (d) Destroyed. (e) Removed guilt, reproach, also hath put away thy sin ; thou shalt not &c. (f) Removed from one place to another. die.

(g) Brought across. (h) Cuused to go Dr. Adam Clarke.The Loril-hath put through a country. (i) Transferred. (k) away thy sin.] Many have supposed that Offered, presented. (1) Passed a razor over David's sin was now actually pardoned, but the beard. (a) Gen. viii. l; 2 Kings this is perfectly erroneous; David, as an xvi. 3; Ezek. xx. 37, &c. (b) Jer. xlvi. 17. adulterer, was condemned to death by the law (c) Jon. iii. 6 ; Esth. viii. 2. (d) 1 Kings of God; and he had according to that law xv. 12; 2 Chron. xv. 8. (e) 2 Sam. xii. 13; passed sentence of death upon himself. God Job vii. 21; Zech. iii. 4, &c. (f) Gen. alone, whose law that was, could revoke that xlvi. 21; Jer. xv. 14. (g) Num. xxxii. 5 ; sentence, or dispense with its execution; Josh, vii. 7; 2 Kings xix. 21, &c. (h) Lev. therefore Nathan, who had charged the xxv. 9; Ezra i. 1; Neh. viii. 15, &c. (i) guilt home upon his conscience, is autho- Num. xxvii. 7, 8. (k) Exod. xiii. 12. (1) rized to give him the assurance that he should Ezek. v. 1. not die a temporal death for it: The Lord Houb.—7ONDI 72907, Transtulit peccatum hath put away thy sin; thou shall not die. tuum. Recte id transtulit Vulgatus. Nam This is all that is contained in the assurance pæna peccati agitur, eaque ipsa, de qua given by Nathan : Thou shalt not die that sanxerat David dicens, qui hoc fecit morte temporal death; thou shalt be preserved dignus est. Declarat Nathan non moriturum alive, that thou mayest have time to repent, Davidem, sed puerum ex adulterio natum, turn to God, and find mercy. If the fifty- in quem pæna mortis transfertur. first Psalm, as is generally supposed, was

Ver. 18. written on this occasion, then it is evident (psalm after ?

? composed it; for in it he confesses the crime

on in order to find mercy.

? ?

? words of Nathan : The Lord also hath PUT AWAY thy sin ; thou shalt not die ; 717 Da ,

και εγένετο εν τη ημέρα τη εβδόμη, και απέCAUSED thy sin To PAss OVER, or transferred θανε το παιδάριον. και εφοβήθησαν οι δούλοι thy sin; Thou shall not die. God has trans-Δαυίδ αναγγείλαι αυτό, ότι τέθνηκε το παιferred the legal punishment of this sin to δάριον, ότι είπον, ιδού εν τω το παιδάριον έτι the child; he shall die, Thou shalt not die; šņv élangajev após ajtóv, kai oủk ciońkovo e and this is the very point on which the της φωνής ημών, και πως είπωμεν προς αυτόν prophet gives him the most direct informa- ότι τέθνηκε το παιδάριον, και ποιήσει κακά ; tion: The child that is born unto thee shall Au. Ver.--18 And it came to pass on the SURELY die ; nisi nis, dying he shall die

seventh day, that the child died. And the he shall be in a dying state seven days, and servants of David feared to tell him that the then he shall die. So God immediately child was dead: for they said, Behold, while struck the child, and it was very sick. the child was yet alive, we spake unto him,

Gesen.-Hiph. rayo?. 3. Causat. of Kal and he would not hearken unto our voice ; No. 3, to make or let pass by or beyond ; how will he then vex himself [Heb., do 1 Sam. xvi. 9, 10; xx. 36, he shot an arrow hurt), if we tell him that the child is dead ? jaray, so that it passed by him, i. e., beyond Pool.--On the seventh day; either, 1. him.' Metaph. TEN TIPT, to let a sin pass From the beginning of the distemper. Or by, i. e., to remit, to forgive, comp. Kal rather, 2. From the day of his birth, which

וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד "as the psalms must have been written d7e) וַיִּרְא עַבְדֵי דָוִד לְהַגִּיד לוֹי כִּי־מֵת this interview

) iliat David had not received ד כִּי אָמְרוּ הִנֵּה בִּהְיוֹת הַיָּלֶד pardon for his sin from God at the time he חַי דִבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נאמַר אֵלָיו מֵת הַיֶלֶד וְעָשָׂה There is something very remarkable in the

רָעָה :

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