Absalom. It tended to promote the end which was desired, (Haydock) whether good or bad. His prudence is hyperbolically compared with the divine oracles; (Menochius) and his authority must have had great weight, since David began to take precautions, only after he had heard that Achitophel had joined the rebels; and Absalom was persuaded (Calmet) to perpetrate so foul and unnatural a crime publicly, no one daring to make any opposition. Chusai was silent; as he was aware that, if he began to contradict this counsellor at first, he would only incur suspicion. (Haydock) --- The unjust commonly endeavour by all means to attach people to themselves: but God, in the end, turns their counsels against themselves. (Worthington) CHAPTER XVI. This night. Achitophel has a mind to shew that he is not only an able statesman, but a good general. (Haydock) --- On such occasions, expedition is of the utmost consequence, that the people may not have time to enter into themselves, or to concentrate about their lawful king. "Nothing is more delightful than haste in civil discord, where action is more requisite than consultation." By delays, "he would give the wicked an opportunity to repent, and the good would unite together. Crimes are confirmed by rushing on; good counsels by deliberation." Scelera impetu; bona consilia mora valescere. (Tacitus, Hist. i.) Handed. He has not had time to collect forces. --- Alone. Hebrew also, "the king also;" so that the people will be saved by flight. (Haydock) One man. They will return with such unanimity, when their leader is cut off. (Menochius) --- David was the one man whom his son desired to kill, as the latter was the only one whom David ordered to be spared, chap. xviii. 5. (Haydock) --- Hebrew seems rather transposed: "I will bring back all the people to thee, as all the people, whom thou seekest, are returned; and all the people shall be in peace:" or, ... "when all those, whom thou desirest, shall be returned, &c. (Calmet) --- Septuagint, "as a bride returns to her husband; only the soul of one thou seekest, and peace shall be to all the people." (Haydock) This time, though he displays such prudence on all other occasions; or, "at this time" the situation of affairs is such, that it may prove dangerous to push people, who are already desperate, to extremities. Here we behold, how different sentiments may appear equally plausible. (Haydock) --- Mind, reduced to despair. The maxim is beautiful, as well as the comparison. See Osee xiii. 7., Proverbs xvii. 12., and Lamentations iii. 10. --- People. Hebrew adds, "in the night;" or, "he will not suffer the people to pass the night" in repose. (Calmet) --- He will not entrust his person to a faithless multitude, but will be surrounded with a chosen band, with whom he may escape, even though the rest should flee. (Haydock) --- Achitophel had represented David abandoned by his men. (Menochius) First. Hebrew, "If they attack them at first." (Calmet) --- Report will easily represent the engagement as unfavourable to Absalom; and this will be readily believed, as all are convinced of David's valour. (Haydock) --- Nothing ought to be risked in such beginnings. (Calmet) Man. Hebrew, "the son of valour himself." Achitophel, or any other. (Menochius) Of them, their general. Hebrew, "and thy face shall go to battle," Exodus xxiii. 14. Dew, which there falleth every night, in summer, like rain, Deuteronomy xxxiii. 28. Some of the light armed troops of the Romans were called Rorarii, because they fell upon the enemy, and began the battle. Ropes, armed with hooks, to pull down the walls, and to move the battering engines. All the discourse of Chusai tends to fill the mind of the young prince with vanity; as if he could overcome all opposition when surrounded with the armies of Israel, (Calmet) at the head of which he would appear, instead of Achitophel, ver. 1. (Menochius) Profitable, to the cause of Absalom, more than that of Chusai, which was also very plausible. (Haydock) --- Lord. The Scripture always directs us to fix our thoughts on God, as the arbiter of all human affairs. (Calmet) --- Hebrew, "for the Lord had ordained to dissipate the good counsel," &c. (Haydock) --- "Plerumque qui fortunam mutaturus est consilia corrumpit, efficitque, quod miserrimum est, ut quod accidit, etiam merito accidisse videatur, et casus in culpam transeat," Peterc. ii. Thus. He discloses the secrets of the person who had consulted him, (Calmet) as his engagements to David and to his country were prior, and more to be observed, to prevent the effects of civil war. (Haydock) Over the Jordan, that it might be some sort of barrier, in case Absalom changed his mind, to follow the advice of Achitophel. Robel, near Jerusalem, on the east. (Menochius) --- Maid, under the pretence of washing linen. (St. Jerome, Trad.) It, as it was level with the ground; so that a cloth being spread over it, prevented all suspicion. It had no water. Barley, which was afterwards fried with oil, and eaten. Ptisanas may also denote wheat, &c. Grana cantusa. (Theodotion) --- "Figs." (Calmet) --- Septuagint have the original (hariphoth) untranslated. (Haydock) Water. Hebrew, "they have crossed the brook of water." (Calmet) River. Hebrew, "Jordan." (Haydock) --- They had travelled twenty leagues in the day and night after their departure from Jerusalem. (Calmet) CHAPTER XVII. Order, making his will. (Menochius) --- Hanged himself. Some Rabbins pretend that he died of quinsey, or suffocated with grief. But it is almost universally believed that he set a pattern to Judas, the traitor, in this mode of dying, as well as in perfidy. He was aware that Absalom was undone, and vexed that his counsel had been disregarded. The most prudent of this world are often blinded to their own welfare. The Jews had not yet begun to refuse the rites of sepulture to suicides. (Calmet) To the camp. The city of Mahanaim, the name of which in Hebrew, signifies The Camp. It was a city of note at that time; as appears from its having been chosen by Isoboseth for the place of his residence. (Challoner) --- The Vulgate often translates Mahanaim, or Manaim. See chap. ii. 8, 12. (Haydock) --- Him. It is not known how soon. But he probably waited till he had collected his forces. David had done the like, and was joined by the king of Ammon, ver. 27. Jazrael, or Israel. (Du Hamel) --- Gortius would read Ismael, as 1 Paralipomenon ii. 17, Jether, the Ismaelite. (Haydock) --- Went in. This expressing makes Sanchez believe that Amasa was illegitimate. (Menochius) --- Naas is either the name of Isai's wife, or rather the latter had both names, 1 Paralipomenon ii. 13, 16. Septuagint read Jesse, in the edition of Complutensian; in others, Naas. (Calmet) --- Joab; so that these two were own cousins, and both nephews of David. Camp, ver. 24. (Haydock) --- Sobi, whom David had set upon the throne, instead of Hanon, chap. x. --- Machir, who had the care of Miphiboseth, chap. ix. 4. --- Berzellai. See chap. xix. 31. Beds, will all the necessary furniture, coverlets, &c. Roman Septuagint, "ten beds, with fur on both sides." --- Tapestry. Some would translate, "bottles," (Chaldean) or "cauldrons;" (Roman Septuagint) but other editions agree with the Vulgate. --- Vessels. These are necessary, as much as things of greater magnificence. Precious metals were then rarely used in the kitchen. --- Pulse, or "parched peas." Hebrew kali, is thus twice translated, as it had been rendered parched corn. It signifies any thing "parched." The ancients made great use of such food in journeys, as the Ethiopians and Turks do still. (Atheneus ii. 13.; Busbec. iii.; Bellon. ii. 53.) (Calmet) Calves. Many translate the Hebrew, "cheese of kine." (Theodotion) --- "Calves fed with milk." (Haydock) --- Wilderness, where they had been; unless this be placed out of its natural order. (Calmet) --- The value of a present depends greatly on the time when it is made. (Haydock) --- "How much dost thou esteem a hospitable reception in a wilderness?" &c. (Seneca, Ben. vi. 15.) Hundreds. Josephus only allows David 4000 men. But his army seems to have been pretty numerous, since he divides it into three parts, and appoints three head commanders, with officers of a thousand, &c., under them. See ver. 4. (Calmet) --- He designed to lead them to battle himself, if the people had not dissuaded him. (Salien) Ten thousand, "like us." (Hebrew) (Calmet) --- Succour us, "by praying for us." (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius) --- David was persuaded "to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle." (Tacitus, An. ii.) Save us: do not hurt, ver. 12. St. Augustine (Doct. iii. 23.) concludes, that David wished to allow his son time for repentance. (Menochius) --- He seems to have been sure of victory. (Abulensis) Ephraim, where the men of that tribe had formerly signalized themselves, Judges vii., and viii., and xii. (Calmet) Country; people fighting in great numbers. But the army of Absalom was soon dispersed. (Haydock) --- Consumed, viz., by pits and precipices: (Challoner) "wild beasts." (Syriac, &c.) Many also died of their wounds, and were slain in the wood; (Calmet) so that not less, probably, than 50,000 perished on this fatal day. (Haydock) Oak, between the branches, which hindered him from escaping. (Calmet) --- His beautiful curls got also entangled. (Menochius) Silver, somewhat above a guinea: sicles are not expressed in Hebrew. (Haydock) --- Belt, the richest part of armour. Jonathan and Ajax made presents of their belts to David and Hector, 1 Kings xviii. 4. (Homer, Iliad H.) See Job xiii. 18. The Romans wore very splendid belts. Balteus et notis fulserunt cingula bullis. (Claud., Proserp. ii.) Save. Protestants, "beware that none touch the young man." My own. Some copies of the Hebrew and Septuagint read, " his; " others, my, &c. The soldier would have acted against his conscience, and exposed his life to danger, if he had transgressed the king's order. (Haydock) --- By me? or, omitting the mark of interrogation, "Thou wouldst have declared thyself against me." (Calmet) Sight. Hebrew, "I will not tarry thus with thee." I will not stand to refute these reasons, nor imitate thy example. (Haydock) Ten. Naharai alone is specified, chap. xxiii. 37. Why he had ten does not appear. (Calmet) --- Slew him, inflicting many wounds on him; though Joab had already done sufficient. (Haydock) --- These men abused his corpse, as if to revenge the insult offered to David's ten wives. (Salien) --- It is asked whether Joab did wrong? He consulted the public welfare, rather than the parental affection of the king for a son, whom the law condemned to die for rebellion, incest, and murder, Leviticus xviii. 29., and chap. xiii. 28. But still he was not a proper judge to inflict this death in cold blood; and thus to render the salvation of Absalom's soul more desperate. David would, however, have done well to have punished this son, as incorrigible and dangerous to the state. (Haydock) Him. Thus was the law executed upon Absalom, Deuteronomy xxi. 18. (St. Jerome) (Menochius) -- History scarcely affords a more detestable character; and his punishment was no less terrible than instructive. He was a figure of the Jews persecuting Jesus Christ, while he gave his blood for the redemption of these his enemies, and prayed for them. As they continued obdurate, they were held up as objects of horror both to heaven and to all nations, like Absalom suspended on the tree, and rejected by heaven and earth. (Calmet) No son. The sons mentioned above, chap. xiv. 27, were dead when this pillar was erected; unless we suppose he raised this pillar before they were born: (Challoner) or meant this pillar to perpetuate his memory, when they should be no more. (Josephus, [Antiquities?] vii. 9.) --- This author says that it was a pillar of marble; so that it is different from that which Doubdan (15) mentions, observing , that all who pass throw a stone at it. Thus was his vanity chastised! --- Hand, work. So Martial (viii. 51.) says of a vial! Mentoris h\'e6c manus est an, Polyclete, tua? (Menochius) --- The same word is translated, triumphal arch, 1 Kings xv. 12. (G.[Calmet?]) Chusi: perhaps, of Ethiopian extraction. (Grotius) Tidings. People of reputation did not wish to perform this office, 3 Kings ii. 42. Hebrew, "these tidings will bring thee nothing;" or, "do not suit thee." (Calmet) --- Protestants, "seeing thou hast no tidings ready?" (Haydock) Two gates, one leading into the town, the other into the country. In the middle was a chamber for public meetings, and another above, Job xxix. 7. On the roof a guard was stationed on this occasion. Mouth. If the army had been routed, all would have been in confusion. (Calmet) --- Now they are employed in plundering the vanquished. (Menochius) Shut up; frustrated the attempts of the enemy, and consigned many to the grave. (Haydock) CHAPTER XVIII. Else. This was false, ver. 20. (Calmet) --- But he wished not to communicate the bad news; for which reason he had got first to the king. (Haydock) Is. This was as much as to tell plainly that he was dead, (Menochius) or at least, a prisoner. But David understood him right. (Haydock) Wept, in private. (Menochius) --- Would. David lamented the death of Absalom, because of the wretched state in which he died; and therefore would have been glad to have saved his life, even by dying for him. In this he was a figure of Christ weeping, praying, and dying for his rebellious children, and even for them that crucified him. (Challoner; St. Ambrose (de Ob. Valent.); Theodoret, q. 35.) --- David had presently ceased to weep for the son of Bethsabee, because he had reason to hope that he was saved. (Calmet) Mourning, as is commonly the case in civil wars. The king being oppressed with grief, a triumph was out of season. (Menochius) Shunned. Hebrew, "stole away," fearing to enter; though they did at last, in a clandestine manner, (Calmet) by another gate. (Menochius) Head, continuing to mourn. See chap. xv. 30. --- Absalom. The name is often repeated, as is usual on such occasions. (Virgil, Eclogues v.) --- Thus Bion says, "I bewail Adonis. The beautiful Adonis is no more," &c. Shamed; deceived the expectations. See Joel ii. 12. Joab was one of those who spoil all their services by ostentation and rudeness. Like the first Anthony, Immodicus lingua, obsequii insolens, nimius commemorandis qu\'e6 meruisset. (Tacitus, Hist. iv.) --- He speaks to David, his king, as one friend would not do to another. "That sort of men is truly odious, who upbraid with their kindness; which those who have experienced, rather than the authors, ought to remember." (Cicero, Amicit.) Thee. What insolence! Kings are often forced to brook the affronts of their higher servants, as well as other masters. There is a gradation in human affairs, which make the next in dignity and power think himself equal to the highest. Similis ero altissimo, Isaias xiv. 14. (Haydock) --- David sincerely desired the welfare of all his people, as well as of Absalom. (Menochius) To. . Hebrew, "speak to the heart," &c., with a cheerful countenance, to testify that their services will be rewarded. (Calmet) Israel, the rebels, as distinguished form Juda, or those who adhered to David; though many of all the tribes sided with Absalom, ver. 11. (Haydock) Silent; inactive and indifferent, as this word often denotes, Josue x. 12. (Calmet) Priests, whose influence was very great. (Haydock) --- Last. David, like an able politician, shews the men of his own tribe, how dishonourable it will be for them to be outdone by the rest. (Calmet) --- Talk: reported by a solemn ceremony. (St. Jerome, Trad.) (Menochius) --- Septuagint Greek: logos, "the word, (Haydock) council," &c. (Salien) Flesh? Amasa was his nephew, and as he had been appointed general by Absalom, his influence would be the greatest to bring back those who had given into the delusion. A sense of his misconduct would also render him more humble, and easier to manage than Joab, whose insolence caused him to be insupportable to the king. David designed to transfer the authority of the latter, (Calmet) which he had now enjoyed 23 years, since the taking of Sion. David's promise did not oblige him to keep Joab in that office for life, if his conduct should prove unsatisfactory. Hence he appointed Amasa to pursue the rebels, and afterwards Abisai, setting Joab aside. But the haughty warrior supplanted both, and retained the command, as it were in spite of his sovereign, chap. xx. 4, 15., &c. (Haydock) And he; God, David, or rather Amasa. (Calmet) --- All contributed, in different degrees, to bring about his happy union. (Haydock) Galgal, and thence proceeded across the Jordan, (Calmet) an hour and a half's walk. (Menochius) Semei, who had cursed David in his adversity, is now ready to fawn upon him, when he sees him restored to his throne. He was chief of a thousand, in Benjamin. Over, or "into:" ( irrumpentes.; Haydock) probably on horseback. (Menochius) Fords. Hebrew also, "they took over the ferry-boat;" (Calmet) or, "there went across a ferry-boat to carry over the," &c. Joseph. Semei was a Benjamite: but Joseph designates all the Israelites, except those of Juda, (Worthington) as these two possessed the birth-right of Ruben, 1 Paralipomenon v. 1. (Menochius) See Psalm lxxix. 1., and Zacharias x. 6. --- But we may translate with the Septuagint, "before all the house of Joseph." (Chaldean, Syriac, &c.) (Calmet) Sons. He refers to the preceding opposition of Joab, whom Abisai was beginning to imitate. (Haydock) --- Satan; adversary, Matthew xvi. 23. --- This day. Formerly, no one was to be put to death on days of rejoicing, and the prisoners were liberated when the king ascended the throne. A malefactor continued for a long time to be set free on the day of the passover, Matthew xxvii. 15. (Calmet) --- The Romans would never punish any one with death, on the days "whenever (Augustus) entered the city." (Suetonius lvii.) --- David considers this memorable day as a new epoch of his sovereignty, and will not suffer it to be rendered sorrowful. See 1 Kings xi. 13. (Haydock) --- The punishment of Semei might have had the most pernicious consequences, as the rest of Israel would have feared a similar treatment. (Menochius) --- (Salien, the year of the world 3010.) Die, during my life, (Menochius) or by my hand, without some farther transgression. Hence the oath is worded, I will not kill thee with the sword, 3 Kings ii. 8. (Haydock) --- Solomon was charged not to let his crime pass unpunished. But he did not kill him till he had shewed his disobedience. (Calmet) --- The oaths of parents do not always (Haydock) pertain to their heirs. (Grotius) Feet, which was very requisite in those countries, to prevent a disagreeable smell, for which the Jews were noted. (Martial iv. 4.) --- Ammianus (2) speaking of the emperor Marcus says, Cum Palestinam transiret, f\'9ctentium Ju\'e6dorum et tumultuantium s\'e6pe t\'e6dio percitur. Some have thought that this odour was removed by baptism. (Basnage, T. iii. p. 194.) Roman Septuagint adds, "neither had he cut his nails, nor (made or) dressed his mustaches," or upper lip. The chin, as far as the ears, was not shaved by the Jews. To cut all the hair was a mark of sorrow, no less than to neglect dressing it. See Leviticus xxi. 5. (Calmet) --- By the external appearance of Miphiboseth, David might be convinced that he had indulged his grief for a long time; (Menochius) which might serve to remove the ill impressions which he had received against the helpless son of his friend Jonathan. Met. Protestants, "was come to Jerusalem, to meet the king." (Haydock) --- But his usual residence was in the city, where Siba had left him, chap. xvi. 3. We should therefore translate, "And coming to meet the king at his arrival in Jerusalem." (Calmet) Despised. Hebrew and Chaldean, "acted treacherously against me." (Menochius) God. It is not necessary for me to say any more in my defence. Thou art convinced of my innocence; and the accusation was in itself improbable, as I could never expect to be better treated by another king. I am resigned to abide by thy decision. (Haydock) --- I cannot complain. (Calmet) Death, on account of Saul's persecution, and his sons assuming the purple; so that all his adherents might have been justly slain. (Calmet) --- Cry, as if I had been wronged. (Menochius) More. Hebrew adds, "concerning thy affairs. I have said, Thou and Siba divide the inheritance." (Haydock) --- Thou as the owner, Siba as the administrator, or steward, as he was before. (Jun. Malv.[Junius?; Malvenda?]) --- Sanchez thinks that David made a compensation to Miphiboseth, for what he left in the hands of his servant, as he did not wish to disturb the harmony of the day, nor to inflict any punishment on offenders. (Menochius) --- But most interpreters accuse David of injustice, in suffering Siba to reap the fruits of his perfidy, &c. (Salien) (Calmet, &c.) --- It is not probable, however, that he would deviate from his wonted generosity, nor suffer Miphiboseth to be injured, if he were convinced of his innocence. Perhaps he might judge it expedient that Siba should have a separate establishment, as he was now unfit to act in his former capacity, and had shewn some sort of affection towards his sovereign, when his own son, and most of his subjects, had revolted against him. (Haydock) House. He is all to me. (Menochius) Camp; Mahanaim, chap. xvii. 28. CHAPTER XIX. Secure. Septuagint, "I will continually nourish thy old age." (Haydock) Burden, as I am unfit for any service. (Menochius) With thee. He did not proceed as far as Galgal; (Haydock) but took his leave of the king, intimating, what we never witness at the present day, that he was too old to enjoy the pleasures of a court! (Calmet) Chamaam, is supposed to have been the son of the good old man. (Calmet) There; coming up, for the most part, after the king had crossed the river. They had intended to have escorted him from Mahanaim. (Haydock) Stolen; as if the king were not the common father of all. (Salien) Nearer related. (Haydock) --- Us. What advantage have we gained? or, what have you lost? (Calmet) Ten parts. They might have said they were twelve tribes for one; and though the tribe of Juda was more numerous than many others, it was not equal to them all. (Calmet) --- But the disproportion was by no means so great as ten to one; so that the Israelites unjustly pretended, that they had so much greater pretensions to the honour of bringing the king to his capital, in a sort of triumph. David might perhaps have waited a little longer, (Haydock) and shewed less predilection for his own tribe. (Calmet) (Salien) --- But what obligation was there for either? He had been long enough from Jerusalem, and eager to return, as soon as Amasa brought to him the tribe of Juda, and several of Benjamin, ver. 16. What hindered the rest from coming in time? They seem to have pretended more loyalty than they really possessed; otherwise they would not have joined in every rebellion. (Haydock) --- First. Hebrew may be, "did not I first propose the bringing back the king?" ver. 11. (Calmet) --- Israel. Tostat says, it is probable Juda asserted that the king did not, at all, belong to Israel; and hence Seba repeated the words with indignation, chap. xx. 1. It is wonderful that David did not repress this altercation. Abulensis supposes that he leaned too much towards his own tribe; for which, if true, we behold he was soon chastised; as God is always ready to reward or punish his servants. (Salien) --- But all that David said is not recorded. He could hardly have continued silent. All his endeavours to appease the sedition were, however, rendered abortive, by the evil dispositions of his subjects. (Haydock) Belial. Septuagint, "lawless." --- Jemini. The tribe of Benjamin continued to be rather disaffected. (Haydock) --- Part. This was an usual mode of expressing a disunion, 3 Kings xii. 16., and Acts viii. 21. (Calmet) --- See chap. xix. 43. (Haydock) Seba was perhaps a kinsman of Saul, (Menochius) in come command. (Calmet) Jordan, near which the contest had happened. Some chosen troops attended Seba to the north, while the rest went home. (Haydock) Widowhood, or celibacy, (Menochius) like nuns. (Grotius; Salien) --- David could not with propriety approach to them, (Estius) as they resembled his daughters-in-law; (Leviticus xviii. 15.; Menochius) and no other person could marry them, while he was still their husband. (Haydock) --- The punishment of seclusion was very small in the East, where women seldom go out. The Jews assert, that the widows of the Hebrew kings could not marry again. (Selden, Uxor. i. 10.) --- The like custom formerly prevailed in Spain. (Council of Toledo, xiii. 3., A.D. 683.; [Council] of Saragossa, canon 5., A.D. 691.) So great was the respect for the king or the apprehension, lest those who married their widows, should aspire to the throne. (Calmet) Here, to be invested with the command over the army, and to pursue Seba. (Menochius) Him, owing to some insuperable difficulties. He was not long behind, since he joined the forces at Gabaon, where he was treacherously slain by the envious Joab. (Haydock) Lord, the king; or perhaps Joab. (Menochius) --- A select company always attended the king; and some of these he sent, for greater expedition, to attack Seba, before he had become too strong. Men. It seems Joab accompanied them, though in a manner divested of his command, by the king's appointing Amasa, and then Abisai, to his exclusion. After the slaughter of the former, he resumed his authority; (ver. 10) and David was forced to acquiesce, for fear of another civil war, reserving his punishment for more peaceable times. (Haydock) Stone, where Abner and Joab had formerly joined battle, chap. ii. (Menochius) --- Habit, or body. --- Flank; they usually hand at the thigh, Psalm xliv. 4. --- Strike: the scabbard was very wide; so that, when it was hanging very high, it would easily fall out, when he stooped; and thus afford Joab an opportunity of stabbing Amasa, without suspicion. (Calmet) --- Protestants, "Joab's garment, that he had put on, was girded unto him, and upon it a girdle with a sword, fastened upon his loins, in the sheath thereof, and as he went forth, it fell out." God, &c. Literally, "Hail, my brother." (Haydock) --- Kiss him. "In former times it was the custom, in Greece, for supplicants to touch the chin, (Pliny, [Natural History?] xi. 45.) having the left hand upon the person's knees. (Homer, Iliad A.) The touched a woman's cheeks; (Euripides, Hecuba.) or, among the Hebrews, her chin, Canticle of Canticles ii. 6. The Turks and Arabs still kiss the beard, with the utmost reverence. (Thevenot xxii.; Darvieux, chap. vii.) (Calmet) Struck him with his left hand. (Haydock) --- Side. The same word is, elsewhere, translated groin; Septuagint, "loin." Moderns commonly render "in the fifth rib, " chap. ii. 23., and iii. 27., and iv. 6. (Calmet) --- Josephus, "the belly." Some men. The same author [Josephus?] and the Hebrew only mention "one of," &c. (Haydock) --- Behold. Thus they insult over him, being attached to Joab. Hebrew, "Who loves Joab? and who is David? Let him follow Joab;" or, "who is this who wished to supplant Joab? and who desired to be in David's favour, after Joab? (Calmet) A certain. Hebrew, "the man" stationed by Joab, near the body, to inform those who passed, that he had been justly slain. Josephus, ([Antiquities?] vii. 10,) who observes, that this crime of Joab proceeded from envy, and was less deserving of excuse than the murder of Abner. (Haydock) Tribes, north-west of the Jordan. (Calmet) --- Abela and Bathmaacha. Cities of the tribe of Nephtali. (Challoner) --- The former is called simply Abel (4 Kings xv. 29.; Calmet) as it is here by the Protestant version. (Haydock) --- It is also called Abyla, (Luke iii. 1,) and Hoba, (Genesis xiv. 15.; Calmet) between Damascus and Paneas, (Eusebius) situated on the borders of Syria, as well as Beth Maaca, or "the canton of Maacha," or Machati, Josue xii. 5. --- Chosen. Hebrew Berim, (which is translated "Berites," by the Protestants.; Haydock) is derived from Bara, "to choose," by St. Jerome. Septuagint have read airim, "cities." Some suppose that the inhabitants of Bahurim (near Mount Ephraim, ver. 21, where Semei, a relation of Saul, and many disaffected people resided) shut themselves up with him in Abela. Works. Hebrew, a bank, or terrace against the city, and it stood in the trench; (Haydock) so that the town ditch was filled up, (Grotius) or terraces were raised, from which archers assailed the besieged. Joab made a ditch to defend his men from foreign assailants; and he had already taken the outward wall, so that the town could not hold out for any length of time. --- The walls. St. Jerome thinks with battering rams: but they were not yet invented. (Calmet) --- They undermined the walls, while some attempted to pull them down with hooks and ropes, chap. xvii. 13. (Haydock) Say to Joab. This woman was noted for her prudence, and it was hoped that her words would have more influence to disarm Joab. She addresses those who were nearest the wall, that she may have an interview with the general, at the request of her fellow-citizens. End of their disputes, (Haydock) as Abela was remarkable for its wise counsellors, (Menochius) and equitable decisions; (Haydock) so that many came, from a distance, to consult the learned of this city. (Calmet) --- Others suppose that she refers to the law, which ordains that peace shall first be proposed, and, if this had been done, the affair would long ago have been decided, Deuteronomy xx. 10. (Jonathan; Estius; &c.) --- Hebrew, "They spoke a word at first: Let them ask at Abela, and so they shall make an end." Much must be supplied to make the text conformable to the former explication. We may translate, "They said, in ancient times: Let those who require more, go seek at Abela: so they finished their discourse." (Calmet) --- Protestants, "They shall surely ask counsel at Abel: and so the ended the matter. " Truth. Hebrew, "I am peaceable, faithful in Israel." (Haydock) --- I am one of the cities most inclined to peace, and to the king's service, noted for lessons of loyalty. (Calmet) --- Probably there was an academy here. (Menochius) --- Mother, city, or metropolis. The Hebrews styled the inferior towns, daughters. (Calmet) --- Lord, a city belonging to Israel. (Haydock) God, Literally, "Far be it, far be it from me;" as we need not put the name of God in the mouth of this profane man, without reason. (Haydock) Jairite, a descendant of Jair, (Calmet) son of Manasses. (Haydock) --- Priest. Hebrew cohen, respected like a priest, (Haydock) chief favourite, (Worthington) the Rab., (Chaldean) chief counsellor of David, (Vatable) almoner, &c. It is not certain that he was of the family of Aaron, or qualified to be the domestic chaplain of the king. See chap. viii. 16, &c. No other king of Israel had an officer to whom this title was given. (Calmet)