Naked. Divested of his regal ornaments, (Tirinus) though not in an indecent posture. People are said to be undressed, when they have not such clothes on as might be expected. Hesiod and Virgil say, Nudus ara, sere nudus; hiems ignava colono. "Plough and sow naked; choose a fine season for work, and rest in winter." (Haydock) See Micheas i. 8., and 2 Kings vi. 20. --- Yet some assert (Calmet) that Saul was entirely undressed, as some pretended prophets and slaves go in the hot countries, Isaias xx. 1. We are not to judge of the indecency of such behaviour from our own manners. Some copies read cecinit, (Calmet) and the Douay Bible has "and sang naked." (Haydock) --- Saul had not the gift of prophecy, like holy men, but only like Balaam's ass, for a time. (St. Augustine ad Simp. ii. 1.) (Worthington) --- Prophets. This is something wonderful. (Menochius) --- The proverb was now confirmed, chap. x. 11. (Calmet) CHAPTER XIX. To Jonathan, at Gabaa. He thought it no longer safe to remain at Najoth. Be. The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. (Calmet) --- Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. (Haydock) --- But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, (Calmet) and on the information he had lately communicated to him, when he desired David to be slain. (Menochius) --- Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, the year of the world 2973. As I may say, is not in Hebrew. Septuagint, "the space between me and thy father is filled up, unto death." We can never more have any union, nor dwell together in safety. (Haydock) Soul, is often put for desire, Psalm xxvi. 12. (Calmet) To-morrow is the new moon. The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. (Challoner) (Numbers x. 10.) --- Moon. Literally, "calends," a Greek word, intimating that the people were informed, or "called" together, on that occasion; as many nations follow the lunar system in the regulation of the year. (Haydock) --- The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul's feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (ver. 19,) and partook of the loaves which had been changed on the sabbath day, chap. xxi. 6., and Leviticus xxiv. 8. --- Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. (Curtius v.) Both customs frequently prevailed at the same time, Ecclesiasticus ix. 12., and xxxi. 12. Women probably always sat, as the Chaldean says Esther did, Esther vii. 8. See Atheneus i. 14. V. Max. ii. 1. --- Day. The second of the month, after the sabbath was ended. (Calmet) --- Pezron thinks that both the last and first days of the month were festivals. (Du Hamel) Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. (Fast. ii.)Proxima cognati dixere Charistia cari Et venit ad socios turba propinqua Deos. (Menochius) --- Saul might pretend that his throwing his spear at David, was an effect of his distemper; and as the latter had returned to his palace after the first attempt, he might judge that he would do the like now, though he had so lately sought his life. David probably retired to Bethlehem, and returned the third day, when he bid adieu to Jonathan and to the court of Saul for ever, (ver. 21.; Calmet) though he saw Jonathan once more at Ziph, chap. xxiii. 16. Height. Hebrew, "the evil is completed (or resolved upon) by him." (Haydock) Lord, the most durable and sacred, confirmed by the name of God. (Calmet) --- Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. (Menochius) --- But David only means strongly to assert his own innocence. (Haydock) Thee. Hebrew, "then, should I not tell thee?" (Calmet) --- Septuagint, "and if it reach not thy cities, I will inform thee." After. Septuagint, "The Lord....has known that I will sift my father, as opportunity shall serve, thrice," or repeatedly. (Haydock) Father, at the beginning of his reign. Jonathan foresees that David will be his father's successor. (Calmet) --- Hence he commends himself and family to his protection. (Menochius) Die. Hebrew literally, "If I live, thou shalt not shew me, &c....and if I die, thou shalt not," &c. It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. (Calmet) --- Protestants, "And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: But also thou shalt not cut off they kindness from my house for ever, no not when the Lord hath cut off," &c. (Haydock) May he. It is a curse upon himself, if he should not be faithful to his promise. --- It. That is, revenge it upon David's enemies, and upon me, if I shall fail of my word given to him. (Challoner) --- The Hebrew and several Latin manuscripts stop at earth; and what follows, is not found in some Greek and Latin editions. (Calmet) --- Enemies. May God punish David's enemies, and me among the rest. (Menochius) Enemies. This seems to be a second translation of the former sentence, with a small variation. --- Required may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David's reign. Septuagint omit this verse entirely, and translate the following, "and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him." He had such an affection for David, that he extended his love to all his friends. Protestants, "so Jonathan made a covenant with....David, saying: Let the Lord even require it at," &c. (Haydock) --- He did so in due time, and the covenant between these two had its effect. (Calmet) Morrow. Hebrew, "and after three days (Haydock; or, on the third day) thou shalt," &c. Syriac and Arabic, "Thou wilt be called for at table, at the third hour." (Calmet) --- Septuagint use the same word, Greek: trioseuseis, as in the following verse: "I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai," so here they may insinuate that David must "wait three days," (Haydock) or come on each of these days, that he may not slip an opportunity. (Cajetan) --- Work. Le Clerc translates, "in the day of the business." Protestants, "where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel." Alexandrian Septuagint, "by this affair." Vatican [Septuagint], " Ergab, " a word which Grabe admits instead of Greek: ergon, in his edition. (Haydock) --- Other copies, with the Syriac and Arabic, have simply, "near this stone," which Junius styles speculam, as if it were a butt or landmark, (Calmet) or a stone to shew the road, (Lyranus) or mile-stone, (Tirinus) which latter supposition is not probable, as David desired to be concealed. (Menochius) --- He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. (Haydock) --- this precaution was necessary for the safety of both. (Menochius) Ever. Let us always inviolably adhere to our covenant. (Haydock) CHAPTER XX. Field, on the third day, having gone in the mean time to Bethlehem, ver. 6. Arose, out of respect. Septuagint, "he had the precedence over Jonathan" alone, as the latter sat "on the king's right hand, and Abner on the left," Arabic. (Calmet) --- David's place was after Abner. (Menochius) Purified, having perhaps touched some dead body, &c., Leviticus xi. 24. To-day, which was the sabbath. (Calmet) --- On the new moons people did not travel far. (Menochius) Sacrifice. Hebrew, "my family hath a sacrifice," &c., ver. 5. (Haydock) A man. Hebrew, "of an unjust revolt." Thou hast taken part against thy father. (Calmet) --- Protestants, "son of the perverse rebellious woman. " Septuagint, "of the fugitive, (Haydock) or of those girls who go in quest of men." We must not suppose that Jonathan's mother was really of this description. Saul, in rage, wishes to affront his son, (Calmet) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves. --- Isai, as he styles him out of contempt, ver. 27. --- Mother. Hebrew, &c., "of thy mother's nakedness or shame." (Menochius) --- Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. (Haydock) The son of death. That is, one that deserveth death, and shall surely be put to death. (Challoner) --- So people are often styled sons of perdition, of hell, of light, &c., (Calmet) when they are worthy of such things. (Haydock) --- All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magna fama, quam ex mala. (Tacitus, Agricola.) Great. Literally, in the anger of fury." (Haydock) --- Him, either David or Jonathan. (Calmet) --- Indeed the crime of rebellion had been imputed to both. (Haydock) --- Jonathan was grieved on account of the affront and danger (Menochius) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness. --- Confusion. Septuagint, "because his father had completed his malice against him;" (Haydock) or, "had resolved to make an end of him." (Calmet) Another. The Hebrew, &c., do not express this distinctly; (Calmet) but we find, ver. 38, "the lad gathered up the arrows." Arms. Protestants, "artillery:" but the bow and arrow, &c., are meant. The boy was sent away under this pretext. Place. Protestants, "out of a place towards," &c. (Haydock) --- Chaldean, "from the side of the rock Asha;" (or Ezel, ver. 19,) though the name is written rather differently in Hebrew. But this was the place appointed. (Calmet) --- Septuagint, "from sleep,....and adored him,....and each bewailed his neighbour, to great perfection." (Haydock) --- More. Jonathan strove to comfort him, as he was leaving wife, friends, and all. (Menochius) Stand. This is not expressed in the text, which is left imperfect, (Haydock) to denote the anguish of the parting friends, (Menochius) very beautifully. (Salien) --- David did not exactly comply with this covenant, and his grandson lost half the kingdom, 2 Kings xix. (Tirinus) Nobe. A city in the tribe of Benjamin, to which the tabernacle of the Lord had been translated from Silo. (Challoner) --- It was about 12 miles south-west of Gabaa. (Tudelensis.) --- There was another Nobe on the east side of the Jordan, to which Serarius thinks David was three days in travelling. But when David made that assertion, he wished to conceal the real state of his affairs, as he had not seen Saul since he was at Najoth, ver. 5. Nobe was afterwards accounted a sacerdotal city, ver. 19., and 2 Esdras xi. 32. --- Achimelech, who is perhaps the same with Achia (chap. xiv. 3,) and Abiathar, Mark ii. 32. --- With thee. He would not expose his men to the resentment of Saul, (Calmet) though he afterwards gave the priest to understand that he had some attendants, (ver. 2) as the gospel relates, Matthew xii. 3. He dismissed them before he entered Geth. (Calmet) The king, &c. This was an untruth, which David, like many other great men, might think lawful in such an emergency. But it is essentially evil. (Calmet) --- And such, which he deems it unnecessary to specify. Septuagint retains the Hebrew words, "Phelanni almoni." See Ruth iv. 1. If the young men be clean, &c. If this cleanness was required of them that were to eat that bread, which was but a figure of the bread of life which we receive in the blessed sacrament [the Eucharist]; how clean ought Christians be when they approach to our tremendous mysteries? And what reason hath the Church of God to admit none to be her ministers, to consecrate and daily receive this most pure sacrament, but such as devote themselves to a life of perpetual purity. (Challoner) --- Women. God required this on many occasions, Exodus xix. 15. Urgent necessity determined Achimelech to grant the loaves, as our Saviour intimates, though it is probable that he first consulted the Lord, chap. xxii. 16. (Calmet) --- David perhaps went to Nobe on purpose to ask advice. (Menochius) --- We have here an example of a dispensation, and of the distinction between lay, or common, and holy bread. (Worthington) Vessels, i.e., the bodies, have been holy; that is, have been kept from impurity: (Challoner) in which sense St. Paul uses the word, 1 Thessalonians iv. 4. It also includes garments, arms, &c. All was to be clean. Septuagint, "my men are all purified." (Calmet) --- Defiled. Is liable to expose us to dangers of uncleanness, (Challoner) as we shall perhaps have to fight. (Haydock) --- Sanctified. That is, we shall take care, notwithstanding these dangerous circumstances, to keep our vessels holy; that is, keep our bodies from every thing that may defile us. (Challoner) --- The text is very obscure. Hebrew, "the way is impure, because to-day it shall be purified in the vessel." (Calmet) --- Protestants, "and the bread is in a manner common, yea though it were sanctified this day in the vessel." We might eat of it in a case of such necessity. (Haydock) --- Though laics be commonly debarred from tasting of it, we will partake of it with all due respect. (Calmet) --- Septuagint, "the journey is (of a disagreeable nature, or) impure, therefore it will be rendered holy by my vessels," or arms, in the king's cause. (Haydock) --- He seems to be going towards the infidel nations. (Menochius) Within. Hebrew mehtsar, "detained, or assembles before the Lord." Theodoret thinks he was possessed; others believe he had made a vow, &c. --- Edomite. Some Greek copies read, a Syrian, as also chap. xxii. 9. (Calmet) --- He had embraced the Jewish religion. (Menochius) This. Chaldean observes, he gave this sword "after he had consulted the Lord with the ephod." In a just war, the ornaments of the temples may be used. Pro republic i plerumque templa nudantur. (Seneca) (Grotius, Jur. iii. 5, 2.) (Calmet) --- Tostatus believes that David would restore this sword, as soon as he had procured other arms. Achis. He is elsewhere called Achimelech. This bold step was taken by God's order, (Salien) or secret impulse, as the high priest and Doeg knew not whither David had directed his course. (Haydock) --- Sanchez thinks David received no express declaration, as the event was not very prosperous. (Menochius) --- Many great men have taken refuge among their greatest enemies, as Themistocles, Alcibiades, and Coriolanus fled respectively to the Persians, Laced\'e6monians, and Volscians, and were received with great respect. Indeed the acquisition of such men is equivalent to a victory. (Calmet) --- Though David might expect that his name would be hateful at Geth, as he had slain their great champion, &c., yet he had done it in an open manner, and had displayed the most heroic courage, so that the king and nobility might raise their thoughts above the vulgar sentiments of jealousy and revenge. (Salien) --- David only retired from the court of this king, to avoid the hatred of the courtiers; he returned again, and was kindly received, chap. xxvii. 1. (Calmet) Land, equal to a king in glory. (Menochius) --- Perhaps they had heard of the rejection of Saul, and reflected that their own country belonged to him, according to the terms proposed by Goliath. (Calmet) Countenance. Hebrew, "sentiment, (Calmet) or, behaviour." (Haydock) --- Chaldean, "reason." He no longer acted as a prudent man, but like a fool. --- Down; not fainting, (Calmet) but like one in an epileptic fit. (Haydock) --- Hebrew, "he feigned himself mad." Chaldean, "stupid." --- Stumbled. Hebrew, "wrote, or made figures upon." Septuagint, "beat the drum upon the gates of the city, and he was carried about, or acted the fool, in his hands, ( Greek: parephereto en tais chersin, autou: Amama would have, Greek: auton, their ) and he fell against the doors of the gate," &c. They seem to give a double translation. St. Augustine says, "we cannot understand how David could be carried in his own hands. But we understand how it was verified in Christ. For Christ was carried in his own hands at his last supper, when he gave, or commending, his own body, he said, This, &c., for he then carried his own body in his own hands." (In Psalm xxxiii. conc. i.) Ferebat enim illud corpus in manibus suis. Amama may laugh at St. Augustine's ignorance of Hebrew, but the holy doctor was at least a sincere Catholic. (Haydock) --- Beard. We find some wretched objects doing the same, Mark ix. 17. The spittle was deemed infectious. Et illic isti qui sputatur, morbus interdum venit. (Plautus in Captivis.) House. David had not rushed into the palace of his own accord, but wished to remain concealed. Some of the people however knew him, and would have him to enlist as one of the soldiers of Achis; (Menochius) or even designed to get him put to death, which made him have recourse to this expedient. Some of the saints have imitated him, to avoid worldly honours and dignities of the Church. (Haydock) --- Thus the conduct of Jesus Christ himself, was accounted foolishness by worldlings, Mark iii. 21., Luke xxiii. 11., and 1 Corinthians i. 23. (Ven. Bede) (Worthington)