Feet, from five years of age, chap. iv. 4. If we add the seven years and a half of his uncle's reign, and suppose that David would take this notice of him, as soon as he had it in his power, after the taking of Jerusalem, we may conclude that he was about thirteen years old when he was presented to the king, and behaved with the most engaging modesty and respect. If he had already a son, (ver. 12,) we may allow a few years more. (Haydock) CHAPTER IX. Naas, whom Saul had defeated, and who on that account is supposed to have received his rival more willingly, (Calmet) when he had retreated into the country of Moab, 1 Kings xxii. 3. After receiving many presents from Naas, he retired to Odollam. (St. Jerome, Tradit.) (Menochius) --- Though the Israelites were not to seek the friendship of these nations, (Deuteronomy xxiii. 6,) they were not forbidden to make a return of gratitude. (Menochius) It. Thus, by their insinuations, they pervert the good dispositions of their prince, and by too much policy bring ruin on the nation. (Haydock) --- History affords many examples of similar effects of worldly wisdom. (Menochius) Away, having forced them as it were to go into mourning for the deceased king. These nations adopted the same customs as the Hebrews: they cut their hair, and rent their garments, to express their deep affliction, Isaias xv. 2. The Arabs would deem it a great insult, and a piece of irreligion, to shave their beard. (Darvieux vii. p. 175.) Plutarch (Agesil) observes, that the Lacedemonians obliged those who acted in a cowardly manner in war, to wear only one wisker: and Herodotus (ii. 121,) takes notice of a person who, in contempt, cut off the beard on the right cheeks of some soldiers, who were placed to guard the body of his brother, who had been gibbeted, having first made them drunk, that he might take away the body. The garments (Aquila says, "the tunic," Septuagint, "the cloak, or mandua," which is a military garment used in Persia) were cut (Calmet) for the same purpose, like our spencers, (Haydock) that the ambassadors might be exposed to derision, as breeches were not usually worn, (Calmet) except by priests officiating. (Du Hamel) --- This was in contempt of circumcision. (Menochius) --- Yet we cannot suppose, but that the ambassadors would procure something to cover themselves before they arrived at Jericho, where they remained till their beard and the hair of their head (1 Paralipomenon xix.) were grown. The city was not rebuilt, but there were some houses in the territory of that devoted place, Josue vi. 26. (Haydock) Rohob, the capital, between Libanus and Antibanus. --- Soba was subject to Adarezer, chap. viii. 3. --- Maacha, at the foot of Hermon. --- Istob signifies, the man, or prince, or "the master of Tob," (Calmet) where Jephte lived, Judges xi. 5. (Du Hamel) (Salien) --- Josephus thinks that Istob is the name of a fourth king, who, together with the king of Micha, brought 22,000 into the field. The first he styles king "of the Mesopotamians," (1 Paralipomenon xix. 6.) which Salien explains of the country between Abana and Pharphar, the two great rivers of Syria, (4 Kings v. 12,) though, on this occasion, he allows that Adarezer hired forces from the utmost parts beyond the Euphrates. (Haydock) Warriors. The outrage offered to the ambassadors was a sufficient reason. The king of Ammon might have refused to receive them; but he could not, with any propriety, treat them with scorn. "The right of ambassadors has both a divine and human sanction." (Cicero, contra Verrem 3.) --- The Romans have frequently waged war to revenge such wrongs. (Grotius, Jur. ii. 18.) Ammon. David was disposed to have lived in peace with this nation: but they voluntarily provoked his arms, after he had made such havoc upon all the neighbouring idolaters, and thus draw down the scourge of Providence; who suffers those to be blinded whom he has resolved to punish. The preparations for this war seem to have been greater than usual, and it continued for a longer period, and in the end proved destructive to all. (Haydock) --- Gate of Medaba. (Paralipomenon) Besides the 33,000 auxiliaries (ver. 6) and the natives, 32,000 chariots of war were hired from beyond the Euphrates, 1 Paralipomenon xix. 7. City, Jerusalem, the metropolis; or, all the cities of Israel. (Paralipomenon) CHAPTER X. Together, expecting that David would punish them farther. (Menochius) Helam. Ptolemy mentions Alamata, on the Euphrates. But perhaps we ought to read the Hebrew Lehem, "he came upon them." See 1 Paralipomenon xix. 17. Some translate, "he came to their army." Hundred. Paralipomenon, thousand, allowing ten men for each chariot. (Du Hamel; Menochius) --- The men is omitted in both texts. See chap. viii. 4. (Haydock) --- Horsemen. Paralipomenon reads, footmen, supplying what is here omitted, (Salien) so that 87,000 Syrians perished, unless there be a mistake of the transcribers. (Calmet) --- Smote, though not perhaps with his own hand, as he slew so many thousands by means of his army. (Menochius) Before Israel. Hebrew and Septuagint only read, "And when all the kings, servants of Adarezer, saw that they were smitten before Israel, they made peace with Israel, and served them," &c. (Haydock) --- The addition is not found in the ancient version of St. Jerome. These tributary kings lived in Syria, and some perhaps beyond the Euphrates. See Psalm lix. (Calmet) --- The army had consisted of 145,000 men. After the loss of 87,000, the servants of Adarezer went over to David, and served him, Paralipomenon. (Menochius) Year. Hebrew, "at the end of the year," (Chaldean; Syriac) which may be explained either of the year after the preceding engagement, or at the end of the civil year, in the autumnal equinox, (Calmet) or of the sacred year, which begins in the spring, (Haydock) when kings more commonly go to battle, about the month of March. (Menochius) --- In hot countries they make a campaign also in autumn. --- Ammon. They had not been sufficiently chastised, as they had saved themselves within their strong cities. They had added to their other crimes, that of stirring up the Syrians against David. (Calmet) --- Rabba, the capital of Ammon, which Polybius calls "Rabatamana." See chap. v. 8. (Haydock) Noon. He had been reposing, according to custom, chap. iv. 7. (Calmet) --- But the devil was not idle. He was meditating a temptation and crime, which involved a great part of the remainder of David's life in misery. (Haydock) --- He had reigned 18 years, and lived 48, almost without blame. (Salien, the year of the world 2998.) --- His house, as the Hebrew explains it. The Vulgate might insinuate that the woman was upon "the roof of her house." But she was probably in her garden, as the Jews have their baths in the open air. They are frequently obliged to purify themselves. (Calmet) --- The house must have been very near David's palace. (Salien) Eliam. By a transposition of letters, he is called Ammiel, in 1 Paralipomenon iii. 5. Both words signify "my people is God's." This son of Achitophel (chap. xxiii. 34,) was one of David's valiant men, as well as Urias, who is styled the Hethite, being born at Eth; (St. Jerome; Salien) or on account of his extraction, or because he or his ancestors (Haydock) had performed some great exploit against that nation; as Germanicus, Africanus, &c., received those titles among the Romans, for conquering the Germans, &c. (Calmet) --- Eth was a place near Hebron. (Adrichomius 128.) (Menochius) --- The name of Bethsabee is also different in Paralipomenon; the last b in Hebrew being changed into v. Both-shua, both-al-i-am; instead of Both-shoba, both-am-i-al. (Haydock) (Kennicott) --- The grandfather of Bethsabee is supposed to have revolted against David, to revenge the wrong done to her. (Tirinus; Cornelius a Lapide) "Let the weak tremble at the fall of the strong." (St. Augustine, in Psalm l.) Purified. Literally, "sanctified." Hebrew and Septuagint, "for she was, " &c. (Haydock) --- Hoc ideo additum ne miraremur illico eam concepisse. (Grotius; Aristotle, Anim. vii. 20. --- Women were obliged to bathe after such actions, Leviticus xv. 18. Feet. As they did not wear stockings, this practice was very common after a journey. David thus insinuated that Urias might take his rest, and go to his wife, that so he might suppose that the child was his own, and the crime of Bethsabee might be concealed. (Calmet) --- King, as a mark of honour, but in reality that he might be more excited to indulge his pleasures. (Abulensis) (Menochius) House, in the court, for the guards. See Atheneus v. 2., &c. Journey, of thirty hours' length. (Adrichomius) Ark. Most people suppose that the ark and the priests were before Rabba, as they seem to have been present in all expeditions of consequence. (Menochius) (Calmet) --- but, at any rate, the ark was covered with skins or veils, even in the tabernacle at Gabaon, or at Sion. (Haydock) --- Thing. He binds himself by an oath not to gratify his natural inclinations, that the king might desist from pressing him any farther. (Salien) --- But David resolves to endeavour to make him forget his oath, during the moments of intoxication. The valour and temperance of Urias, and divine Providence, render all his craft useless; and a concatenation of crimes cannot hide the original offence. (Haydock) Couch. It seems he was one of the guards. Josephus says he was Joab's armour-bearer, (Antiquities vii. 7.) and one of David's heroes, chap. xxiii. 39. Morning of the fourth day, as Urias staid three nights at Jerusalem. It is not clear that he was intoxicated the last of them. On that night David permitted him to act as he should think proper; and finding that he obstinately persisted in the resolution of not going to sleep with his wife, he had recourse to the last and most barbarous expedient of making way for his own marriage with the woman, as he saw this was the only method left for him to save her honour. The utmost expedition was requisition, as many days must have elapsed before she perceived her situation; (Haydock) and if many more should pass over, it would be manifest to the world that she had been guilty of adultery, and must either be stoned, or, if David spared her, he must bear the blame. (Salien) --- Urias. The fable of Bellerophon being sent by Pr\'9ctus to Jobates, king of Syria, with a letter, desiring the king to put the bearer to death, seems to have been copied from this history. Their letters have become proverbial. (St. Chrysostom)Aha Bellerophontem jam tuus me fecit filius, Egomet tabellas detuli ut vincirer. (Plaut. Bacchide.) Die. We no longer behold the genius of that David who would not hurt his persecutor. What a change does a shameful passion introduce in the whole conduct of a man! and how does one false step conduct from one abyss to another! Proprium humani ingenii est odisse quem l\'e6seris. (Tacitus) --- David could no longer bear the sight of a man whom he had injured so grievously. (Calmet) Also. Hence David prays with reason; Deliver me from blood of many slain. He was answerable for all (Cajetan) CHAPTER XI. Jerobaal? Hebrews write Jeroboseth, to avoid the mention of Baal, as they also do with respect to the name of Isboseth, who was probably called Isbaal. (Calmet) See Judges, ix. 57. --- Joab supposed that David might probably adduce this instance, to shew the danger of approaching too near the wall, as it had proved destructive to part of his army, and had been fatal to Abimelech. But it seems the messenger did not allow him time to express any resentment, before he told him the agreeable news, which he desired so much to hear, ver. 24. (Haydock) For him. We may apply to her tears those words of Lucan:-----Lachrymas non sponte cadentes Effudit, gemitusque expressit pectore l\'e6to. "None affected more sorrow for the death of Germanicus, than those who rejoiced the most at that event." (Tacitus, An. ii.) --- The mourning for the dead usually lasted seven days; (Ecclesiasticus xxii. 13.) and after that period, David seems to have married Bethsabee. (Abulensis, q. 21.) Lord; not that David had married the woman, but on account of his former conduct towards her and her husband. (Menochius) --- The canon law forbids the marriages of those who have been accomplices in the death of their former partner; and some have thought that this marriage of David was null. But this is inaccurate; and the fruits of it were (Calmet) all deeded legitimate. See 1 Paralipomenon iii. 5. (Haydock) --- The Rabbins even pretend that David was guilty of no sin in marrying Bethsabee during the life-time of Urias; as the latter, they say, must have given her a bill of divorce when he went to war. (Grotius) --- But why should we excuse an action which was so severely condemned and punished by God? (Chap. xii. 1., &c., and Psalm l.) (Calmet) --- In David's conduct, we here behold a complication of the basest passions of lust and cruelty; which make David neglect the sanctity of an oath, (ver. 11) and attempt to ruin, by drunkenness, the soul of one to whom he was much indebted; and, afterwards, to expose him to an untimely death, perhaps without repentance; if indeed Urias exceeded the bounds of moderation. This however is not certain; as the word drunk is often used to denote a degree of blameless conviviality, Genesis xliii. 34. Yet the design of David was equally criminal. How soon may the man according to God's own heart, fall from his elevated station into the depth of the abyss! Wherefore let him that thinketh himself to stand, take heed lest he fall, 1 Corinthians x. 12. (Haydock) Unto him, after the birth of the child. A whole year had nearly elapsed, and David continued blind and impenitent. The spirit of prophecy had left him; and, though he was clear-sighted, and equitable enough to punish the faults of others, he could not discern his own picture, till Nathan had removed the veil. The prophet acted with the utmost prudence, and did not condemn the king till he had pronounced sentence on himself. It is commonly supposed that the interview was private. St. Chrysostom believes that the chief lords of the court were present; which would enhance the discretion of Nathan, as well as David's humility. (Calmet) Daughter. All these expressions tended to shew the affection of the owner for this pet lamb. (Haydock) --- In Arabia, one of the finest is commonly fed in the house along with the children. (Bochart, Anim. T. i. B. ii. 46.) --- It is not necessary that every word of this parable should have been verified in Bethsabee. (Calmet) --- Many things are usually added for ornament. (Menochius) --- Yet she had been treated in the most tender manner by her husband, who had her alone, while David had eighteen wives. (Haydock) To him. This wanton cruelty caused David to pronounce him deserving of death; as simple theft was punished with only a four-fold restitution, Exodus xxii. 1. Judges sometimes diminish, and at other times increase, the severity of the law, according to the dispositions of the offenders, which lawgivers could not exactly foresee. (Calmet) Fold. Septuagint, "seven-fold," which Grabe corrects by the Hebrew. (Haydock) --- David lost four of his sons; the first born of Bethsabee, Amnon, Absalon, and Adonias: and saw his daughter Thamar, (Calmet) and his ten inferior wives, dishonoured, in punishment of his crime. (Menochius) The man, against whom thou hast pronounced sentence, and who has treated thy neighbour with still less pity. (Haydock)----- Mutato nomine de te Fabula narratur.----- (Horace) Wives. We know of none that David married. But, as king, he enjoyed alone that privilege. (Grotius) (Chap. ii. 7., and xvi. 21.) --- Unto thee. Hebrew, "I would have given thee such and such." (Calmet) --- Septuagint, "I will moreover give thee like unto these;" a continuation of prosperity. (Haydock) --- This singular love, which God was still disposed to manifest unto David, touched his heart with peculiar force. (Salien) House. What a dismal scene opens itself to our view during the remaining part of David's reign! (Haydock) --- Scarcely one of his successors was free from war; even Solomon was disturbed by the rebellion of Jeroboam, &c., and many of David's family and descendants came to an untimely end, ver. 6. (Calmet) --- Six sons of Josaphat, all Joram's, except one, Josias, the children of Sedecias, &c., 4 Kings xxv., &c. (Worthington) I will raise, &c. All these evils, inasmuch as they were punishments, came upon Daivd by a just judgment of God, for his sin; and therefore God says, I will raise, &c. But inas much as they were sins, on the part of Absalom and his associates, God was not the author of them, but only permitted them. (Challoner) --- God permitted the wicked prince to succeed for some time, that he might punish David. (Calmet) --- Neighbour, most dearly beloved. To be treated ill by such a one, is doubly severe, Psalm liv. 15. (Menochius) Sun, publicly, chap. xvi. 22. How abominable soever this conduct of an unnatural son must have been to God, he says, I will do this; because, when he might have prevented it by a more powerful grace, or by the death of the delinquent, he suffered him to carry his infernal project into execution. (Haydock) Sinned. His confession was sincere, and very different from that of Saul, 1 Kings xv. 24. "The expression was the same; but God saw the difference of the heart." (St. Augustine, contra Faust. xxii. 27.) --- Sin. He has remitted the fault and the eternal punishment, and he has greatly diminished the temporal chastisement, and will not inflict instant death, as he seemed to have threatened, ver. 10. (Calmet) --- "The speedy remission shewed the greatness of the king's repentance." (St. Ambrose, Apol. 2.) Occasion. Literally, "made" almost, in the same sense, as God threatened to do, what was effected by Absalom, ver. 12. David did not co-operate with the malice of infidels; but he was responsible for it: in as much as he had committed an unlawful action, which gave them occasion to blaspheme God, as if he had not been able to foresee this scandalous transaction. Thus God and religion are often vilified, on account of the misconduct of those who have the happiness to be well informed, but do not live up to their profession: but this mode of argumentation is very fallacious and uncandid. It ought, however, to be a caution to the servants of the true God, never to do any thing which may have such fatal consequences; and alienate the minds of weak men for the truth. --- Die. Thus infidels would see, that God did not suffer David to pass quite unpunished. (Haydock) Of. Hebrew, "it was sick" (Calmet) of a fever. A fast, denotes, with more than ordinary rigour. (Salien) --- By himself. Hebrew, "he went in, and lay all night upon the ground." (Haydock) Day. After his birth, when he had received circumcision; (Salien) or on the 7th day since the commencement of his malady. (Calmet; Menochius) To me. No instance of any one being raised from the dead had yet occurred; though David did not disbelieve its possibility. (Menochius) Wife. She had partaken in his affliction and repentance. The Jews say that David told her the divine oracle, which is mentioned [in] 3 Kings i. 13, 17., that her next son should succeed to the throne. Salien (the year of the world 3000) supposes that he was conceived in May, two months after the death of Bethsabee's first-born, and came into the world about he time of the Passover. --- Solomon, "the pacific." See 1 Paralipomenon xxii. 9. (Menochius) Amiable to the Lord. Or beloved of the Lord. In Hebrew, Yedideya. (Challoner) --- Loved him, is not expressed in Hebrew, "because of the Lord." (Haydock) --- Theodotion, "in the word, or agreeably to, the order of the Lord." Solomon never went by the name which God here gives him, (Calmet) except in this place. (Menochius) --- It shews the gratuitous predilection which God had for him; but affords no proof of his predestination to glory, of which there is too much reason to doubt. (Calmet) CHAPTER XII. The city of waters. Rabbath, the royal city of the Ammonites, was called the city of waters, from being encompassed with waters. (Challoner) See chap. v. 8. --- The Hebrew in the preceding verse seems to insinuate, (Haydock) that "he had taken the royal city." But he was only on the point of doing it, or had, perhaps, made himself master of some part of it. Here the Hebrew, "I have taken," may be explained in the same sense, unless the city of waters were the lower part of Rabbath, lying on the Jaboc. Junius translates, "He cut off the waters, which entered the city;" and Josephus favours this explanation. It seems the siege lasted about two years. (Calmet) --- Antiochus took this city, by depriving the inhabitants of water. (Polybius v.) Take it. The higher, and more impregnable part; which honour Joab reserved for David. King. Hebrew, Malcam, "their king." Moloc, "king," or the chief idol of the Ammonites. It was forbidden to use the ornaments of the idols on Chanaan, but not of other nations. This crown might be worth a talent, on account of the gold and precious stones; (1 Paralipomenon xx. 2.; Sanchez; Bochart,) or it might weigh so much as almost 87 pounds, (Calmet) or above 113 pounds English. (Haydock) --- such immence crowns were sometimes suspended for ornament, over the throne; as Benjamin of Tudela says was done by the emperor Commenes. Pliny describes one of nine pounds; and Athen\'e6us (v. 8,) another of 80 cubits, or 40 yards (Haydock) in circumference. (Calmet) --- The idol, or the king of Ammon, (Menochius) might have one of the like nature, suspended. The Rabbins say David caused it to hand in the air by means of a load-stone; as if it would attract gold! (Calmet) Sawed. Hebrew, "he put them under saws, and under rollers of iron, and under knives," &c. (Haydock) --- The Jews say that Isaias was killed by being sawed asunder; to which punishment St. Paul alludes, Hebrews xi. 37. (Menochius) --- Brick-kilns, or furnaces, Psalm xx. 10. (Muis) --- David and his companions were thrown into the fiery furnace, Daniel iii. 6, 11., and Esther xiii. 7. (Calmet) --- Some condemn David of excessive cruelty on this occasion. (Tirinus; Sanctius) --- But the Scripture represents his conduct as irreproachable, except in the affair of Urias; (3 Kings xv. 5,) and at this distance of time, we know not the motives which might have actuated him to treat his enemy with such severity. The Ammonites had probably exercised similar cruelties on his subjects. See 1 Kings xi. 2., and Amos i. 13. (Calmet) --- They had shamefully violated the law of nations, and had stirred up various kings against David. (Menochius) --- Salien blames Joab for what may seem too cruel. But, though he was barbarous and vindictive, we need not condemn him on this occasion, no more than his master; as we are not to judge of former times by our own manners. (Haydock) --- War was then carried on with great cruelty. (Calmet) Thamar was born of Maacha, as well as Absalom. Her. He had seen her on some solemn occasions, when virgins were allowed to go out, well attended. At other times they were so strictly guarded, that Amnon thought it almost impossible to gratify his passion, (Calmet) which made him grow pale. He afterwards feigned himself to be more sickly than he really was, ver. 6. (Haydock) A very wise man. That is, a crafty and subtle man: for the counsel he gave on this occasion shews that his wisdom was but carnal and worldly. (Challoner) --- Jonadab seems to be styled Jonathan, chap. xxi. 21. (Calmet) King? to whom every indulgence must be allowed. (Menochius) To me. Hebrew, "and give me meat, and dress the meat in my sight, that I may see it, and eat it, " &c. (Haydock) --- He pretends to be disgusted with food, (Calmet) unless he see his sister make it ready. (Haydock) Messes. Hebrew, "cakes, or cordials;" what which refresh the heart, and give an appetite. The queen of Perdiccas, of Macedon, baked bread for her servants. (Herodotus viii. 137.) (Genesis xviii. 6.) Out. This conveys the idea of something liquid. (Calmet) --- It was a thin wafer, (Haydock) or cake, of which there were different sorts. Chamber. Hebrew Chadera, "bed-place," (Canticle of Canticles i. 4.) where Amnon was lying. (Calmet) Folly, or impiety, so directly contrary to the law, Leviticus xviii. 6. and 9. and 11. (Haydock) Thee. Was she ignorant that such marriages could not be allowed? (Calmet) --- Some think she was. (Grotius) (Menochius) --- Others believe that, in her present situation, she said what first came into her head, to get out of the hands of her brother. The Rabbins pretend that she was conceived before David married her mother, and that the latter was a pagan; so that they suppose there was no relationship between Thamar and Amnon. But this is all asserted without proof. (Calmet) Before. Such changes are not unfrequent in those who give way to disordered passions, as Aristotle (prob. iv.) proves. Semiramis slew her lovers, and among the rest her own son. (Tirinus) --- God caused Amnon to be stung with remorse, and the evil spirit pushed him on to extremities, which filled the palace with scandal and bloodshed. (Menochius) Greater, as being more public; (Tirinus) and all would think her guilty of some horrible misdemeanor. (Haydock) --- It made the divulging of the crime in some degree necessary. (Menochius) --- Unhappy woman! why did she not cry out, at least, before the perpetration of the act, as the law directed? (Deuteronomy xxii. 24.) (Salien, the year of the world 3000.) Robe. Hebrew passim; long and variegated, like Joseph's, Genesis xxxvii. 3. The Septuagint call it, Greek: karpotos, to insinuate that it was "adorned with fruits," &c. (Haydock) Head, as if to hide her face, Ezechiel xxvii. 30., and Jeremias ii. 37. So Mezentius:"Canitiem immundo deformat pulvere et ambas Ad C\'9clum tendit palmas."----- (Virgil, \'c6neid x.) See Homer, Iliad 2. (Calmet) --- Crying, that no one might think she had consented. (Menochius) --- She probably went directly to her brother's house, and related the affair to him; or he met her in this condition. (Salien) Brother. His disgrace will fall upon the whole royal family, and the king will not bring him to punishment, like another. (Calmet) --- Away. Hebrew and Chaldean, "desolate." (Menochius) --- Septuagint, "like a widow." And he, &c. This is not in Hebrew, &c., nor in St. Jerome's version. Josephus and some copies of the Septuagint read it. But the reason here alleged would not suffice to excuse David. (Calmet) --- He might think that, as he had shewn such a bad example himself, he could not with a good grace punish others. (Sanctius) --- This however was requisite, as long as he was king. Whatever faults he might have fallen into, he was not on that account to suffer crimes to remain unpunished; (Haydock) and it is supposed that he testified his resentment to Amnon; (Salien, &c.) though the Scripture be silent thereon. (Haydock) --- Abulensis condemns him for too great remissness. (Menochius) Two. Hebrew, "full years." He waited so long, that he might put his murderous designs in execution with less suspicion. (Haydock) --- Sheep. It was esteemed the best husbandry, "to have fine flocks;" bene pascere: (Cato) even for the nobility. --- Ephraim, or Ephrem; (John xi. 54.) probably near Bethel. (Josephus, Jewish Wars v. 33.) (Calmet) --- Nabal had made a feast on a similar occasion, 1 Kings xxv. Absalom invites his father to avoid suspicion; (Menochius) though he would be glad at his refusing to come, unless perhaps he would not have hesitated to order his brother to be murdered in his very presence, in order to punish both. (Haydock) Blessed him, wishing him joy. Absalom kept a separate establishment, and had many children, chap. xiv. 27. (Menochius) Amnon. He mentions him as the eldest, and that David might suppose that they were perfectly reconciled. (Calmet) --- The unhappy father seems for a long time to have expressed a reluctance and foreboding. (Haydock) It is I: the blame will fall on me; I will rescue all from danger. These servants were probably infidels, of Gessur, and fled with their master. (Menochius) Mule. This is the first time we find these animals used to ride on. The judges had fair asses. These mules were not the offspring of horses and asses. They bear young in Syria, (Aristotle, anim. vi. 24.) and are little inferior to horses in size, though they are shaped like our mules. (Aristotle, anim. xxxvi.) Left. Fame often magnifies. (Menochius) --- Crescit eundo. (Haydock) CHAPTER XIII. Mouth. Chaldean [and] Syriac, "heart." Aquila, "because Absalom was in wrath against him." He had resolved upon his destruction. (Calmet) --- Perhaps he had expressed his intention to some of the court; and this Jonadab (by whose means the crime had been committed, ver. 5) had heard of it. (Haydock) Mountain. Olivet. (Calmet) --- They had not kept the high road through fear of Absalom; (Abulensis) who, on his part, fled out of the country, as no city of refuge was able to protect wilful murderers. (Haydock) Tholomai, or Tholmai, (Haydock; chap. iii. 3.) his maternal grandfather. (Calmet) Ceased. We do not read that he had pursued Absalom before. (Calmet) --- Now he laid aside all thoughts of punishing him, as he began even to desire to see him again, when he reflected that Amnon had deserved death. (Haydock) --- Hebrew also, "he burnt with a secret desire to receive Absalom," chap. xiv. 1. (Jonathan; Vatable, &c.) (Calmet) --- Protestants, " the soul of king David longed to go forth unto," &c. (Haydock) Thecua, twelve miles south of Jerusalem. (St. Jerome) --- Joab causes this unknown woman to come from the country to conceal his design, (Calmet) hoping that Absalom would be his father's successor. (Menochius) Save me. So the Jews frequently repeated Hosanna; and David addressed God, save us, 1 Paralipomenon xvi. 35. (Tirinus) Dead. Some conclude from ver. 16, that this is a true history; but it appears rather, that it was only a parable, (ver. 19.; Calmet) invented by Joab. (Menochius) Heir. She expresses their sentiments more than their words. (Calmet) --- Some of the relations might desire to obtain the inheritance. (Menochius) --- See Numbers xxxv. 18. --- Spark. Posterity is often denoted by a lamp, chap. xxi. 17. Hebrew and Septuagint, "my coal," reserved to enkindle my fire, (Calmet) or to perpetuate our name in Israel, (Haydock) or that of his father, to whose title the son succeeded. The mother could claim no inheritance. (Menochius) Guiltless, if the murderer be not brought to execution. I am willing to bear all the blame and punishment. (Calmet) --- Abigail and Rebecca speak in the same manner, 1 Kings xxv. 24., and Genesis xxvii. 13. (Tirinus) --- Though kings may not pardon as they please, yet in this instance David might protect the widow's son, as there was no witness to prove that he had committed the murder. (Menochius) --- The woman was not satisfied with the former promise. She wished to extort something more decisive. She intimates that the danger is pressing, and if any misfortune should arrive, she cannot impute it to the king, (Calmet) which gives him occasion to encourage her the more. (Haydock) Multiplied, or overwhelm me with their numbers. (Calmet) Exile, the banished Absalom, (Haydock) who, in similar circumstances, has only committed a crime like that which the king is willing to pardon at the entreaty of a poor widow; though all the people of God seem interested for the welfare of Absalom, whom they look upon as the heir apparent. This was the drift of the whole parable. (Calmet) --- To sin, may be referred to Absalom, who might be driven by despair to worship idols. (Menochius) Earth; so great was the distress of the people at the absence of their darling prince. (Haydock) --- His death would not bring Amnon to life again. We must not cherish sentiments of eternal enmity. --- Perish. Chaldean, "a just judge cannot take the money of iniquity." Le Clerc, "And cannot the prince (or judge) pardon a man, and devise means to leave his son no longer in exile?" (Calmet) --- Protestants, "neither doth God respect any person; yet doth he devise means, that his banished son be not expelled from him." Let the king imitate this example. (Haydock) Before the people. Hebrew also, "through fear, or respect for the people," who generally wished that Absalom might return. (Haydock) --- Joab was present, (ver. 21) and no doubt many others; who, if requisite, might join their prayers with hers. (Calmet) Me. She identifies her cause with that of her son, as if she could not survive his death; or, at least, could not retain the inheritance, if he should perish. (Haydock) Sacrifice; perfect and inviolable. (Tirinus) --- Cursing, provided he be in the right. (Menochius) --- Hebrew, "the king to discern (hear) good and bad;" of consummate wisdom; (ver. 20.; Haydock) so that no one can impose upon him. Right, but he hath ordered me to say all these things. Joab had given her leave to make this declaration, as he perceived that the king's heart was already inclined towards Absalom, ver. 1. (Menochius) Boy. This expression might tend to excuse what he had done amiss; as it shewed also the tenderness of David for Absalom. (Menochius) Blessed. That is, praised, and gave thanks to the king. Face, though he lived in Jerusalem. (Calmet) --- This was done, in order that he might enter seriously into himself, and avoid similar excesses. (Menochius) --- He felt this privation more than exile. (Haydock) A year. Hebrew and Septuagint, "from the end of the days to days." --- Chaldean, "as it was convenient." But the Vulgate seems the best, (Calmet) and is followed by the Protestant version. (Haydock) --- Sicles, including all his hair. The Hebrews wore their hair very long. It does not commonly grow above four inches in a year; so that the hair which was cut off could not weigh 200 sicles. (Calmet) --- Weight. Hebrew, "after the king's stone," Beeben; but one manuscript has Boshkol, with the Septuagint, "after the king's sicle (Kennicott) weight," at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom's hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that r (200) has been substituted instead of d (4) or c, (20) &c. But all are not convinced that the Hebrew formerly marked the numbers by letters. Septuagint have, "100 sicles," (Calmet) which some attempt to reconcile with the common reading, by saying, that they speak of the sicles of the sanctuary, which were double the weight of the king's sicles. Yet the Alexandrian and Vatican copies agree with the Vulgate: (Haydock) and of this distinction of weights there is no proof. The Rabbins assert that the value, and not the weight, of Absalom's hair is given; (Calmet) and that he made a present of his hair to some of his friends, who sold it to the ladies of Jerusalem, to adorn their heads. (Sanctius) --- Tirinus adopts this sentiment, and ridicules those who say that the weight is meant; as he says, 200 sicles would be equivalent to 8\'be Roman pounds, which comes near to Arbuthnot's calculation in English. (Haydock) --- Bochart reduces the weight to four such pounds, each consisting of twelve ounces; and he supposes that the hair was so heavy, on account of the gold dust with which it was covered, according to the fashion of those times. (Josephus, [Antiquities?] viii. 1.) --- But this weight would be only accidental. (Calmet) --- Josephus ([Antiquities?] vii. 8.) intimates, that Absalom's hair was "cut every eight days," or "for the space of eight days." It is quite incredible that it should weigh 200 sicles, or five min\'e6 of Alexandria, each consisting of twelve ounces. The Latin interpreter reads, "every eight months." (Calmet) --- St. Epiphanius and Hero have 125 sicles, or about 31 ounces. (Haydock) --- The Babylonian sicle, here mentioned, was only the third part of that used by the Hebrews. (Du Hamel) Sons, who all died before their father, chap. xviii. 18. --- Thamar, in memory of his sister; (Abulensis) or this Thamar received the name from her aunt, who resided with Absalom. (Menochius) --- Some Greek and Latin copies add, that she was married to Roboam, the son of Solomon, by whom he had Abias. But this addition is of no authority, and can hardly be reconciled with chronology. We read that Roboam espoused Maaca, the daughter of Absalom; (2 Paralipomenon xi. 20.) but she might be only his grand-daughter, by Thamar. (Calmet) --- Josephus had adopted this addition. (Haydock) To him. Joab, like a crafty courtier, would neither disoblige the king nor the prince, and therefore wished not to meddle in this affair; as he might either excite the suspicions of the own, or the resentment of the other. (Calmet) Kissed Absalom, and thus was reconciled to his prodigal son, Luke xv. 20. The ungrateful wretch only took occasion, from his father's goodness, to alienate the minds of the people from him, by insinuating that he neglected the welfare of the people. (Haydock)