§11## Ι Sam. 21, 7.
## I Sam. 21, 7.
Τὸν Νεεσσάρ·
Concerning "Neessar".
δηλοῖ ἢ ὅτι δι᾿ ἁμαρτίας παρέμενε Δωὴκ ὁ Ἰδουμαῖος ἐνώπιον κυρίου θεραπευόμενος καὶ ἐξομολογούμενος, ἢ δαιμονῶν ὡς ὀ Σαούλ, οὐ τὰς ἡμιόνους ἔβοσκεν.
It shows either that Doeg the Edomite remained before the Lord because of sin, being cared for and making confession, or that he was possessed by a demon like Saul, whose mules he used to pasture.
§12## Ι Sam. 21, 7.
## I Sam. 21, 7.
Ο Σαοὺλ τοῦ πονηροῦ πνεύματος τύπον φέρει, ἄρξαντος τοῦ Ἰσραὴλ τότε εἰπόντος· οὐκ ἔχομεν βασιλέα. καὶ γὰρ ὁ πάλαι λαὸς ἐξουδενώσας τὸν κύριον βασιλεύοντα αὐτοῦ, αὐτοῦ, τὸν Σαοὺλ ἄρχοντα αὐτῷ δοθῆναι.
Saul bears the type of the evil spirit that ruled over Israel when it said at that time, "We have no king." For the people of old, having despised the Lord who reigned over them, [demanded] that Saul be given to them as a ruler.
§13## Ι Sam. 25, 22.
## I Sam. 25, 22.
Οὐκ οὐρεῖ τις ἑστὼς καὶ τοῦτο πρὸς τοῖχον, ἐὰν μὴ σχολάζῃ τοῦτο οὐν λέγει καὶ τὸν ἀμέριμνον καὶ μηδὲν προσδοκῶντα παθεῖν, ἐὰν ᾖ τοῦ Νάβαλ.
No one urinates standing, and that against a wall, unless he is at ease. Therefore, this expression speaks also of one who is carefree and expects to suffer nothing, if he belongs to Nabal.
§14## Ι Sam. 28, 11. 12.
## I Sam. 28, 11. 12.
Ἡ ἐγγαστρίμυθος τὸν Σαμουὴλ οὐκ ἀνήγαγεν, ἀμήχανον γάρ, οὐδὲ ἀναβὰς ἀλήθειαν εἴρηκεν.
The medium did not bring up Samuel, for that is impossible, nor did the one who came up speak the truth.
τίς δὲ οὗτος καὶ διὰ ποίας δυνάμεως ἀνέβη, ζήτει.
But as to who this was, and by what power he came up, inquire.
§15## II Sam. 5, 6-8.
## II Sam. 5, 6-8.
Ἐπολιόρκει τὴν Ἰεβοὺς ὀ Δαβίδ.
David was besieging Jebus.
Ἰεβοὺς δὲ ἡ νῦν Ἱερουσαλὴμ ἐλέγετο, ὅτε ὑπὸ ἀλλοφύλους ἦν.
Jebus was the name by which the current Jerusalem was called when it was under foreigners.
οἱ τοίνυν Ἰεβουοαῖοι, εἰδότες ὅτι φιλόπτωχος ἦν ό Δαβίδ, ὑπεβάλοντο ἄνωθεν ἀπὸ τοῦ τείχους τυφλοὺς καὶ χωλοὺς αὐτὸν ὑβρίζειν.
Therefore, the Jebusites, knowing that David was a lover of the poor, placed the blind and the lame from above the wall to insult him.
ὀ δὲ κρατήσας τῆς Ἰερουσαλὴμ τοσοῦτον ἀπέσχε τοῦ διαθεῖναι κακῶς τοὺς λελωβημένους τὸ σῶμα, ὡς καὶ νόμον θέσθαι τοῖς αὐτοῦ στρατιώταις θανάτου, εἴ τις ἐπιχειρήσειεν ἀνελεῖν τυφλὸν ἢ χωλόν.
But David, having captured Jerusalem, refrained so much from treating badly those who were maimed in body, that he even established a law of death for his soldiers, if anyone should attempt to destroy a blind or a lame person.
πᾶς γὰρ ὀ τύπτων φησὶν Ἰεβουσαῖον χωλὸν ἢ τυφλὸν ἁπτέσθω έν παραξιφίδι, τουτέστιν ἀναιρείσθω·
For he says, "Let everyone who strikes a Jebusite, a lame or a blind person, touch [be touched by] the dagger," that is, let him be put to death.
εἰ γὰρ καὶ ἐμίσουν τὴν ψυχὴν Δαβίδ, ἀλλὰ φειδοῦς τυγχάνουσι.
For even if they hated the soul of David, yet they obtained sparing.
διὸ ἀξιοῦται τῆς παρὰ πάντων τιμῆς λεγόντων· χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται εἰς οἶκον κυρίου, οἱ τὸν Δαβὶδ ὑβρίσαντες, ὠν ἐφείδετο.
Therefore, he is worthy of honor from all who say, "The lame and the blind shall not enter into the house of the Lord," who had insulted David, whom he spared.
§16## II Sam. 5, 14.
## II Sam. 5, 14.
Σημειωτέον ὄτι Νάθαν ὀ υἱὸς Δαβὶδ τίκτεται αὐτῷ ἑλόντι καὶ οἰκήσαντι τὴν Ἱερουσαλήμ.
It should be noted that Nathan, the son of David, was born to him when he captured and inhabited Jerusalem.
οὗτος δέ ἐστι Νάθαν ὂν γενεαλογεῖ ὀ μακάριος Λουκᾶ, ὁ δὲ μακάριος Ματθαῖος Σολομῶνα τὸν ἀδελφὸν αὐτοῦ γενεαλογεῖ.
And this is the Nathan whom the blessed Luke traces in his genealogy, while the blessed Matthew traces his brother Solomon in his genealogy.
καὶ ἐντεῦθεν, λέγω δὴ ἀπὸ τῶν μνημονευθέντων υἱῶν τοῦ Δαβίδ, ὀ μὲν δι᾿ ἑτέρας λέγεται γενεαλογίας, ὁ δὲ δι᾿ ἄλλης.
And from here—I mean from the mentioned sons of David—the one is spoken of through one genealogy, the other through another.
§17## II Sam. 16, 10—12.
## II Sam. 16, 10—12.
Ωστε καὶ ἐντεῦθεν δείκνυται ὄτι, ὄπερ ὀ θεὸς οὐ ποιεῖ μὲν συγχωρεῖ δὲ γενέσθαι, πεποιηκέναι λέγεται.
Therefore, from this also it is shown that what God does not indeed make but permits to happen, He is said to have made.
ὡμολόγηται τοίνυν ὄτι οὐκ ἦν ἔργον τοῦ θεοῦ ἡ ἐπανάστασις τοῦ Ἀβεσσαλὼμ καὶ ἠ τοῦ Σεμεῒ λοιδορία καὶ τὸ βαλεῖν αὐτὸν λίθοις τὸν Δαβίδ.
Thus, it is agreed that the rebellion of Absalom, the abuse of Shimei, and his throwing stones at David were not the work of God.
τρανότερον δὲ δείκνυσιν ὅ φημι τὸ λέγειν τὸν Δαβίδ· ἄφες αὐτὸν ἀρᾶσθαι. ὅτι κύριος εἴρηκεν αὐτῷ, ὅπως ἴδοι τὴν ταπείνωσίν μου.
And what I say is shown more clearly by David's saying: "Let him curse, because the Lord has said to him, so that He might see my humiliation.
καὶ ἀνταποδώσει μοι κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ τῆς έν τῇ ἡμέρᾳ ταύτῃ. φανερὸν γὰρ ὄτι οὐκ ἤρεσκε τῷ θεῷ τὸ γινόμενον· ὄ δὲ οὐκ ἤρεσκεν, οὐκ ἄν ἐνετείλατπ ποιεῖν.
And the Lord will repay me with good things instead of his curse on this day." For it is clear that what was happening did not please God; and what did not please Him, He would not have commanded to be done.