Antiquities of the Jews - Book VII
CONTAINING THE INTERVAL OF FORTY YEARS
FROM THE DEATH OF SAUL TO THE DEATH OF DAVID
CHAPTER 1
HOW DAVID REIGNED OVER ONE TRIBE AT HEBRON WHILE THE SON OF SAUL
REIGNED OVER THE REST OF THE MULTITUDE; AND HOW, IN THE CIVIL WAR WHICH
THEN AROSE ASAHEL AND ABNER WERE SLAIN
1. THIS fight proved to be on the same day whereon David was come
back to Ziklag, after he had overcome the
Amalekites. Now when he had been already two days at Ziklag, there
came to him the man who slew Saul, which
was the third day after the fight. He had escaped out of the battle
which the Israelites had with the Philistines, and
had his clothes rent, and ashes upon his head. And when he made
his obeisance to David, he inquired of him
whence he came. He replied, from the battle of the Israelites; and
he informed him that the end of it was
unfortunate, many ten thousands of the Israelites having been cut
off, and Saul, together with his sons, slain. He
also said that he could well give him this information, because
he was present at the victory gained over the
Hebrews, and was with the king when he fled. Nor did he deny that
he had himself slain the king, when he was
ready to be taken by the enemy, and he himself exhorted him to do
it, because, when he was fallen on his sword, his
great wounds had made him so weak that he was not able to kill himself.
He also produced demonstrations that the
king was slain, which were the golden bracelets that had been on
the king's arms, and his crown, which he had
taken away from Saul's dead body, and had brought them to him. So
David having no longer any room to call in
question the truth of what he said, but seeing most evident marks
that Saul was dead, he rent his garments, and
continued all that day with his companions in weeping and lamentation.
This grief was augmented by the
consideration of Jonathan; the son of Saul, who had been his most
faithful friend, and the occasion of his own
deliverance. He also demonstrated himself to have such great virtue,
and such great kindness for Saul, as not only
to take his death to heart, though he had been frequently in danger
of losing his life by his means, but to punish him
that slew him; for when David had said to him that he was become
his own accuser, as the very man who had slain
the king, and when he had understood that he was the son of an Amalekite,
he commanded him to be slain. He also
committed to writing some lamentations and funeral commendations
of Saul and Jonathan, which have continued to
my own age.
2. Now when David had paid these honors to the king, he left off
his mourning, and inquired of God by the prophet
which of the cities of the tribe of Judah he would bestow upon him
to dwell in; who answered that he bestowed upon
him Hebron. So he left Ziklag, and came to Hebron, and took with
him his wives, who were in number two, and his
armed men; whereupon all the people of the forementioned tribe came
to him, and ordained him their king. But
when he heard that the inhabitants of Jabesh-gilead had buried Saul
and his sons [honorably], he sent to them and
commended them, and took what they had done kindly, and promised
to make them amends for their care of those
that were dead; and at the same time he informed them that the tribe
of Judah had chosen him for their king.
3. But as soon as Abner, the son of Ner, who was general of Saul's
army, and a very active man, and good-natured,
knew that the king, and Jonathan, and his two other sons, were fallen
in the battle, he made haste into the camp;
and taking away with him the remaining son of Saul, whose name was
Ishbosheth, he passed over to the land
beyond Jordan, and ordained him the king of the whole multitude,
excepting the tribe of Judah; and made his royal
seat in a place called in our own language Mahanaim, but in the
language of the Grecians, The Camps; from whence
Abner made haste with a select body of soldiers, to fight with such
of the tribe of Judah as were disposed to it, for
he was angry that this tribe had set up David for their king. But
Joab, whose father was Suri, and his mother
Zeruiah, David's sister, who was general of David's army, met him,
according to David's appointment. He had with
him his brethren, Abistiai and Asahel, as also all David's armed
men. Now when he met Abner at a certain fountain,
in the city of Gibeon, he prepared to fight. And when Abner said
to him, that he had a mind to know which of them
had the more valiant soldiers, it was agreed between them that twelve
soldiers of each side should fight together.
So those that were chosen out by both the generals for this fight
came between the two armies, and throwing their
lances one against the other, they drew their swords, and catching
one another by the head, they held one another
fast, and ran each other's swords into their sides and groins, until
they all, as it were by mutual agreement, perished
together. When these were fallen down dead, the rest of the army
came to a sore battle, and Abner's men were
beaten; and when they were beaten, Joab did not leave off pursuing
them, but he pressed upon them, and excited
the soldiers to follow them close, and not to grow weary of killing
them. His brethren also pursued them with great
alacrity, especially the younger, Asahel, who was the most eminent
of them. He was very famous for his swiftness
of foot, for he could not only be too hard for men, but is reported
to have overrun a horse, when they had a race
together. This Asahel ran violently after Abner, and would not turn
in the least out of the straight way, either to the
one side or to the other. Hereupon Abner turned back, and attempted
artfully to avoid his violence. Sometimes he
bade him leave off the pursuit, and take the armor of one of his
soldiers; and sometimes, when he could not
persuade him so to do, he exhorted him to restrain himself, and
not to pursue him any longer, lest he should force
him to kill him, and he should then not be able to look his brother
in the face: but when Asahel would not admit of
any persuasions, but still continued to pursue him, Abner smote
him with his spear, as he held it in his flight, and
that by a back-stroke, and gave him a deadly wound, so that he died
immediately; but those that were with him
pursuing Abner, when they came to the place where Asahel lay, they
stood round about the dead body, and left off
the pursuit of the enemy. However, both Joab (1) himself, and his
brother Abishai, ran past the dead corpse, and
making their anger at the death of Asahel an occasion of greater
zeal against Abner, they went on with incredible
haste and alacrity, and pursued Abner to a certain place called
Ammah: it was about sun-set. Then did Joab ascend
a certain hill, as he stood at that place, having the tribe of Benjamin
with him, whence he took a view of them, and
of Abner also. Hereupon Abner cried aloud, and said that it was
not fit that they should irritate men of the same
nation to fight so bitterly one against another; that as for Asahel
his brother, he was himself in the wrong, when he
would not be advised by him not to pursue him any farther, which
was the occasion of his wounding and death. So
Joab consented to what he said, and accepted these his words as
an excuse [about Asahel], and called the soldiers
back with the sound of the trumpet, as a signal for their retreat,
and thereby put a stop to any further pursuit. After
which Joab pitched his camp there that night; but Abner marched
all that night, and passed over the river Jordan,
and came to Ishbosheth, Saul's son, to Mahanaim. On the next day
Joab counted the dead men, and took care of all
their funerals. Now there were slain of Abner's soldiers about three
hundred and sixty; but of those of David
nineteen, and Asahel, whose body Joab and Abishai carried to Bethlehem;
and when they had buried him in the
sepulcher of their fathers, they came to David to Hebron. From this
time therefore there began an intestine war,
which lasted a great while, in which the followers of David grew
stronger in the dangers they underwent, and the
servants and subjects of Saul's sons did almost every day become
weaker.
4. About this time David was become the father of six sons, born
of as many mothers. The eldest was by Ahinoam,
and he was called Arenon; the second was Daniel, by his wife Abigail;
the name of the third was Absalom, by
Maacah, the daughter of Talmai, king of Geshur; the fourth he named
Adonijah, by his wife Haggith; the fifth was
Shephatiah, by Abital; the sixth he called Ithream, by Eglah. Now
while this intestine war went on, and the subjects
of the two kings came frequently to action and to fighting, it was
Abner, the general of the host of Saul's son, who,
by his prudence, and the great interest he had among the multitude,
made them all continue with Ishbosheth; and
indeed it was a considerable time that they continued of his party;
but afterwards Abner was blamed, and an
accusation was laid against him, that he went in unto Saul's concubine:
her name was Rispah, the daughter of Aiah.
So when he was complained of by Ishbosheth, he was very uneasy and
angry at it, because he had not justice done
him by Ishbosheth, to whom he had shown the greatest kindness; whereupon
he threatened to transfer the kingdom
to David, and demonstrate that he did not rule over the people beyond
Jordan by his own abilities and wisdom, but
by his warlike conduct and fidelity in leading his army. So he sent
ambassadors to Hebron to David, and desired
that he would give him security upon oath that he would esteem him
his companion and his friend, upon condition
that he should persuade the people to leave Saul's son, and choose
him king of the whole country; and when David
had made that league with Abner, for he was pleased with his message
to him, he desired that he would give this as
the first mark of performance of the present league, that he might
have his wife Michal restored to him, as her
whom he had purchased with great hazards, and with those six hundred
heads of the Philistines which he had
brought to Saul her father. So Abner took Michal from Phaltiel,
who was then her husband, and sent her to David,
Ishbosheth himself affording him his assistance, for David had written
to him that of right he ought to have this his
wife restored to him. Abner also called together the elders of the
multitude, the commanders and captains of
thousands, and spake thus to them: That he had formerly dissuaded
them from their own resolution, when they
were ready to forsake Ishbosheth, and to join themselves to David;
that, however, he now gave them leave so to
do, if they had a mind to it, for they knew that God had appointed
David to be king of all the Hebrews by Samuel
the prophet; and had foretold that he should punish the Philistines,
and overcome them, and bring them under. Now
when the elders and rulers heard this, and understood that Abner
was come over to those sentiments about the
public affairs which they were of before, they changed their measures,
and came in to David. When these men had
agreed to Abner's proposal, he called together the tribe of Benjamin,
for all of that tribe were the guards of
Ishbosheth's body, and he spake to them to the same purpose. And
when he saw that they did not in the least
oppose what he said, but resigned themselves up to his opinion,
he took about twenty of his friends and came to
David, in order to receive himself security upon oath from him;
for we may justly esteem those things to be firmer
which every one of us do by ourselves, than those which we do by
another. He also gave him an account of what he
had said to the rulers, and to the whole tribe of Benjamin; and
when David had received him in a courteous manner,
and had treated him with great hospitality for many days, Abner,
when he was dismissed, desired him to bring the
multitude with him, that he might deliver up the government to him,
when David himself was present, and a
spectator of what was done.
5. When David had sent Abner away, Joab, the of his army, came immediately
to Hebron; he had understood that
Abner had been with David, and had parted with him a little before
under leagues and agreements that the
government should be delivered up to David, he feared lest David
should place Abner, who had assisted him to gain
the kingdom, in the first rank of dignity, especially since he was
a shrewd man in other respects, in understanding
affairs, and in managing them artfully, as proper seasons should
require, and that he should himself be put lower,
and be deprived of the command of the army; so he took a knavish
and a wicked course. In the first place, he
endeavored to calumniate Abner to the king, exhorting him to have
a care of him, and not to give attention to what
he had engaged to do for him, because all he did tended to confirm
the government to Saul's son; that he came to
him deceitfully and with guile, and was gone away in hopes of gaining
his purpose by this management: but when he
could not thus persuade David, nor saw him at all exasperated, he
betook himself to a project bolder than the
former: - he determined to kill Abner; and in order thereto, he
sent some messengers after him, to whom he gave in
charge, that when they should overtake him they should recall him
in David's name, and tell him that he had
somewhat to say to him about his affairs, which he had not remembered
to speak of when he was with him. Now
when Abner heard what the messengers said, (for they overtook him
in a certain place called Besira, which was
distant from Hebron twenty furlongs,) he suspected none of the mischief
which was befalling him, and came back.
Hereupon Joab met him in the gate, and received him in the kindest
manner, as if he were Abner's most benevolent
acquaintance and friend; for such as undertake the vilest actions,
in order to prevent the suspicion of any private
mischief intended, do frequently make the greatest pretenses to
what really good men sincerely do. So he took him
aside from his own followers, as if he would speak with him in private,
and brought him into a void place of the gate,
having himself nobody with him but his brother Abishai; then he
drew his sword, and smote him in the groin; upon
which Abner died by this treachery of Joab, which, as he said himself,
was in the way of punishment for his brother
Asahel, whom Abner smote and slew as he was pursuing after him in
the battle of Hebron, but as the truth was, out
of his fear of losing his command of the army, and his dignity with
the king, and lest he should be deprived of those
advantages, and Abner should obtain the first rank in David's court.
By these examples any one may learn how
many and how great instances of wickedness men will venture upon
for the sake of getting money and authority,
and that they may not fail of either of them; for as when they are
desirous of obtaining the same, they acquire them
by ten thousand evil practices; so when they are afraid of losing
them, they get them confirmed to them by
practices much worse than the former, as if no other calamity so
terrible could befall them as the failure of
acquiring so exalted an authority; and when they have acquired it,
and by long custom found the sweetness of it, the
losing it again: and since this last would be the heaviest of all
afflictions they all of them contrive and venture upon
the most difficult actions, out of the fear of losing the same.
But let it suffice that I have made these short
reflections upon that subject.
6. When David heard that Abner was slain, it grieved his soul; and
he called all men to witness, with stretching out
his hands to God, and crying out that he was not a partaker in the
murder of Abner, and that his death was not
procured by his command or approbation. He also wished the heaviest
curses might light upon him that slew him
and upon his whole house; and he devoted those that had assisted
him in this murder to the same penalties on its
account; for he took care not to appear to have had any hand in
this murder, contrary to the assurances he had
given and the oaths he had taken to Abner. However, he commanded
all the people to weep and lament this man,
and to honor his dead body with the usual solemnities; that is,
by rending their garments, and putting on sackcloth,
and that things should be the habit in which they should go before
the bier; after which he followed it himself, with
the elders and those that were rulers, lamenting Abner, and by his
tears demonstrating his good-will to him while he
was alive, and his sorrow for him now he was dead, and that he was
not taken off with his consent. So he buried him
at Hebron in a magnificent manner, and indited funeral elegies for
him; he also stood first over the monument
weeping, and caused others to do the same; nay, so deeply did the
death of Abner disorder him, that his
companions could by no means force him to take any food, but he
affirmed with an oath that he would taste nothing
till the sun was set. This procedure gained him the good-will of
the multitude; for such as had an affection for Abner
were mightily satisfied with the respect he paid him when he was
dead, and the observation of that faith he had
plighted to him, which was shown in his vouchsafing him all the
usual ceremonies, as if he had been his kinsman and
his friend, and not suffering him to be neglected and injured with
a dishonorable burial, as if he had been his enemy;
insomuch that the entire nation rejoiced at the king's gentleness
and mildness of disposition, every one being ready
to suppose that the king would have taken the same care of them
in the like circumstances, which they saw be
showed in the burial of the dead body of Abner. And indeed David
principally intended to gain a good reputation,
and therefore he took care to do what was proper in this case, whence
none had any suspicion that he was the
author of Abner's death. He also said this to the multitude, that
he was greatly troubled at the death of so good a
man; and that the affairs of the Hebrews had suffered great detriment
by being deprived of him, who was of so
great abilities to preserve them by his excellent advice, and by
the strength of his hands in war. But he added, that
"God, who hath a regard to all men's actions, will not suffer this
man [Joab] to go off unrevenged; but know ye, that
I am not able to do any thing to these sons of Zeruiah, Joab and
Abishai, who have more power than I have; but
God will requite their insolent attempts upon their own heads."
And this was the fatal conclusion of the life of
Abner.
CHAPTER 2
THAT UPON THE SLAUGHTER OF ISHBOSHETH BY THE TREACHERY OF HIS FRIENDS,
DAVID RECEIVED THE WHOLE KINGDOM
1. WHEN Ishbosheth, the son of Saul, had heard of the death of Abner,
he took it to heart to be deprived of a man
that was of his kindred, and had indeed given him the kingdom, but
was greatly afflicted, and Abner's death very
much troubled him; nor did he himself outlive any long time, but
was treacherously set upon by the sons of Rimmon,
(Baanah and Rechab were their names,) and was slain by them; for
these being of a family of the Benjamites, and
of the first rank among them, thought that if they should slay Ishbosheth,
they should obtain large presents from
David, and be made commanders by him, or, however, should have some
other trust committed to them. So when
they once found him alone, and asleep at noon, in an upper room,
when none of his guards were there, and when the
woman that kept the door was not watching, but was fallen asleep
also, partly on account of the labor she had
undergone, and partly on account of the heat of the day, these men
went into the room in which Ishbosheth, Saul's
son, lay asleep, and slew him; they also cut off his head, and took
their journey all that night, and the next day, as
supposing themselves flying away from those they had injured, to
one that would accept of this action as a favor,
and would afford them security. So they came to Hebron, and showed
David the head of Ishbosheth, and presented
themselves to him as his well-wishers, and such as had killed one
that was his enemy and antagonist. Yet David did
not relish what they had done as they expected, but said to them,
"You vile wretches, you shall immediately receive
the punishment you deserve. Did not you know what vengeance I executed
on him that murdered Saul, and brought
me his crown of gold, and this while he who made this slaughter
did it as a favor to him, that he might not be caught
by his enemies? Or do you imagine that I am altered in my disposition,
and suppose that I am not the same man I
then was, but am pleased with men that are wicked doers, and esteem
your vile actions, when you are become
murderers of your master, as grateful to me, when you have slain
a righteous man upon his bed, who never did evil
to any body, and treated you with great good-will and respect? Wherefore
you shall suffer the punishment due on
his account, and the vengeance I ought to inflict upon you for killing
Ishbosheth, and for supposing that I should
take his death kindly at your hands; for you could not lay a greater
blot on my honor, than by making such a
supposal." When David had said this, he tormented them with all
sorts of torments, and then put them to death; and
he bestowed all accustomed rites on the burial of the head of Ishbosheth,
and laid it in the grave of Abner.
2. When these things were brought to this conclusion, all the principal
men of the Hebrew people came to David to
Hebron, with the heads of thousands, and other rulers, and delivered
themselves up to him, putting him in mind of
the good-will they had borne to him in Saul's lifetime, and the
respect they then had not ceased to pay him when he
was captain of a thousand, as also that he was chosen of God by
Samuel the prophet, he and his sons; (2) and
declaring besides, how God had given him power to save the land
of the Hebrews, and to overcome the Philistines.
Whereupon he received kindly this their alacrity on his account;
and exhorted them to continue in it, for that they
should have no reason to repent of being thus disposed to him. So
when he had feasted them, and treated them
kindly, he sent them out to bring all the people to him; upon which
came to him about six thousand and eight
hundred armed men of the tribe of Judah, who bare shields and spears
for their weapons, for these had [till now]
continued with Saul's son, when the rest of the tribe of Judah had
ordained David for their king. There came also
seven thousand and one hundred out of the tribe of Simeon. Out of
the tribe of Levi came four thousand and seven
hundred, having Jehoiada for their leader. After these came Zadok
the high priest, with twenty-two captains of his
kindred. Out of the tribe of Benjamin the armed men were four thousand;
but the rest of the tribe continued, still
expecting that some one of the house of Saul should reign over them.
Those of the tribe of Ephraim were twenty
thousand and eight hundred, and these mighty men of valor, and eminent
for their strength. Out of the half tribe of
Manasseh came eighteen thousand, of the most potent men. Out of
the tribe of Issachar came two hundred, who
foreknew what was to come hereafter, (3) but of armed men twenty
thousand. Of the tribe of Zebulon fifty thousand
chosen men. This was the only tribe that came universally in to
David, and all these had the same weapons with the
tribe of Gad. Out of the tribe of Naphtali the eminent men and rulers
were one thousand, whose weapons were
shields and spears, and the tribe itself followed after, being (in
a manner) innumerable [thirty-seven thousand]. Out
of the tribe of Dan there were of chosen men twenty-seven thousand
and six hundred. Out of the tribe of Asher
were forty thousand. Out of the two tribes that were beyond Jordan,
and the rest of the tribe of Manasseh, such as
used shields, and spears, and head-pieces, and swords, were a hundred
and twenty thousand. The rest of the tribes
also made use of swords. This multitude came together to Hebron
to David, with a great quantity of corn, and wine,
and all other sorts of food, and established David in his kingdom
with one consent. And when the people had
rejoiced for three days in Hebron, David and all the people removed
and came to Jerusalem.
CHAPTER 3
HOW DAVID LAID SIEGE TO JERUSALEM; AND WHEN HE HAD TAKEN THE CITY,
HE CAST THE CANAANITES OUT OF IT, AND BROUGHT IN THE JEWS TO INHABIT THEREIN
1. NOW the Jebusites, who were the inhabitants of Jerusalem, and
were by extraction Canaanites, shut their gates,
and placed the blind, and the lame, and all their maimed persons,
upon the wall, in way of derision of the king, and
said that the very lame themselves would hinder his entrance into
it. This they did out of contempt of his power, and
as depending on the strength of their walls. David was hereby enraged,
and began the siege of Jerusalem, and
employed his utmost diligence and alacrity therein, as intending
by the taking of this place to demonstrate his
power, and to intimidate all others that might be of the like [evil]
disposition towards him. So he took the lower city
by force, but the citadel held out still; (4) whence it was that
the king, knowing that the proposal of dignities and
rewards would encourage the soldiers to greater actions, promised
that he who should first go over the ditches that
were beneath the citadel, and should ascend to the citadel itself
and take it, should have the command of the entire
people conferred upon him. So they all were ambitious to ascend,
and thought no pains too great in order to ascend
thither, out of their desire of the chief command. However, Joab,
the son of Zeruiah, prevented the rest; and as
soon as he was got up to the citadel, cried out to the king, and
claimed the chief command.
2. When David had cast the Jebusites out of the citadel, he also
rebuilt Jerusalem, and named it The City of David,
and abode there all the time of his reign; but for the time that
he reigned over the tribe of Judah only in Hebron, it
was seven years and six months. Now when he had chosen Jerusalem
to be his royal city, his affairs did more and
more prosper, by the providence of God, who took care that they
should improve and be augmented. Hiram also,
the king of the Tyrians, sent ambassadors to him, and made a league
of mutual friendship and assistance with him.
He also sent him presents, cedar-trees, and mechanics, and men skillful
in building and architecture, that they
might build him a royal palace at Jerusalem. Now David made buildings
round about the lower city: he also joined
the citadel to it, and made it one body; and when he had encompassed
all with walls, he appointed Joab to take care
of them. It was David, therefore, who first cast the Jebusites out
of Jerusalem, and called it by his own name, The
City of David: for under our forefather Abraham it was called (Salem,
or) Solyma; (5) but after that time, some say
that Homer mentions it by that name of Solyma, [for he named the
temple Solyma, according to the Hebrew
language, which denotes security.] Now the whole time from the warfare
under Joshua our general against the
Canaanites, and from that war in which he overcame them, and distributed
the land among the Hebrews, (nor could
the Israelites ever cast the Canaanites out of Jerusalem until this
time, when David took it by siege,) this whole
time was five hundred and fifteen years.
3. I shall now make mention of Araunah, who was a wealthy man among
the Jebusites, but was not slain by David in
the siege of Jerusalem, because of the good-will he bore to the
Hebrews, and a particular benignity and affection
which he had to the king himself; which I shall take a more seasonable
opportunity to speak of a little afterwards.
Now David married other wives over and above those which he had
before: he had also concubines. The sons whom
he had were in number eleven, whose names were Amnon, Emnos, Eban,
Nathan, Solomon, Jeban, Elien, Phalna,
Ennaphen, Jenae, Eliphale; and a daughter, Tamar. Nine of these
were born of legitimate wives, but the two
last-named of concubines; and Tamar had the same mother with Absalom.
CHAPTER 4
THAT WHEN DAVID HAD CONQUERED THE PHILISTINES WHO MADE WAR AGAINST
HIM AT JERUSALEM, HE REMOVED THE ARK TO JERUSALEM AND HAD A MIND TO BUILD
A TEMPLE
1. WHEN the Philistines understood that David was made king of the
Hebrews, they made war against him at
Jerusalem; and when they had seized upon that valley which is called
The Valley of the Giants, and is a place not far
from the city, they pitched their camp therein; but the king of
the Jews, who never permitted himself to do any thing
without prophecy, (6) and the command of God and without depending
on him as a security for the time to come,
bade the high priest to foretell to him what was the will of God,
and what would be the event of this battle. And when
he foretold that he should gain the victory and the dominion, he
led out his army against the Philistines; and when
the battle was joined, he came himself behind, and fell upon the
enemy on the sudden, and slew some of them, and
put the rest to flight. And let no one suppose that it was a small
army of the Philistines that came against the
Hebrews, as guessing so from the suddenness of their defeat, and
from their having performed no great action, or
that was worth recording, from the slowness of their march, and
want of courage; but let him know that all Syria and
Phoenicia, with many other nations besides them, and those warlike
nations also, came to their assistance, and had
a share in this war, which thing was the only cause why, when they
had been so often conquered, and had lost so
many ten thousands of their men, they still came upon the Hebrews
with greater armies; nay, indeed, when they
had so often failed of their purpose in these battles, they came
upon David with an army three times as numerous
as before, and pitched their camp on the same spot of ground as
before. The king of Israel therefore inquired of
God again concerning the event of the battle; and the high priest
prophesied to him, that he should keep his army in
the groves, called the Groves of Weeping, which were not far from
the enemy's camp, and that he should not move,
nor begin to fight, till the trees of the grove should be in motion
without the wind's blowing; but as soon as these
trees moved, and the time foretold to him by God was come, he should,
without delay, go out to gain what was an
already prepared and evident victory; for the several ranks of the
enemy's army did not sustain him, but retreated
at the first onset, whom he closely followed, and slew them as he
went along, and pursued them to the city Gaza
(which is the limit of their country): after this he spoiled their
camp, in which he found great riches; and he
destroyed their gods.
2. When this had proved the event of the battle, David thought it
proper, upon a consultation with the elders, and
rulers, and captains of thousands, to send for those that were in
the flower of their age out of all his countrymen,
and out of the whole land, and withal for the priests and the Levites,
in order to their going to Kirjathjearim, to
bring up the ark of God out of that city, and to carry it to Jerusalem,
and there to keep it, and offer before it those
sacrifices and those other honors with which God used to be well-pleased;
for had they done thus in the reign of
Saul, they had not undergone any great misfortunes at all. So when
the whole body of the people were come
together, as they had resolved to do, the king came to the ark,
which the priest brought out of the house of
Aminadab, and laid it upon a new cart, and permitted their brethren
and their children to draw it, together with the
oxen. Before it went the king, and the whole multitude of the people
with him, singing hymns to God, and making
use of all sorts of songs usual among them, with variety of the
sounds of musical instruments, and with dancing and
singing of psalms, as also with the sounds of trumpets and of cymbals,
and so brought the ark to Jerusalem. But as
they were come to the threshing-floor of Chidon, a place so called,
Uzzah was slain by the anger of God; for as the
oxen shook the ark, he stretched out his hand, and would needs take
hold of it. Now, because he was not a priest
(7) and yet touched the ark, God struck him dead. Hereupon both
the king and the people were displeased at the
death of Uzzah; and the place where he died is still called the
Breach of Uzzah unto this day. So David was afraid;
and supposing that if he received the ark to himself into the city,
he might suffer in the like manner as Uzzah had
suffered, who, upon his bare putting out his hand to the ark, died
in the manner already mentioned, he did not
receive it to himself into the city, but he took it aside unto a
certain place belonging to a righteous man, whose
name was Obededom, who was by his family a Levite, and deposited
the ark with him; and it remained there three
entire months. This augmented the house of Obededom, and conferred
many blessings upon it. And when the king
heard what had befallen Obededom, how he was become, of a poor man
in a low estate, exceeding happy, and the
object of envy to all those that saw or inquired after his house,
he took courage, and, hoping that he should meet
with no misfortune thereby, he transferred the ark to his own house;
the priests carrying it, while seven companies
of singers, who were set in that order by the king, went before
it, and while he himself played upon the harp, and
joined in the music, insomuch, that when his wife Michel, the daughter
of Saul, who was our first king, saw him so
doing, she laughed at him. But when they had brought in the ark,
they placed it under the tabernacle which David
had pitched for it, and he offered costly sacrifices and peace-offerings,
and treated the whole multitude, and dealt
both to the women, and the men, and the infants a loaf of bread
and a cake, and another cake baked in a pan, with
the portion of the sacrifice. So when he had thus feasted the people,
he sent them away, and he himself returned to
his own house.
3. But when Michal his wife, the daughter of Saul, came and stood
by him, she wished him all other happiness, and
entreated that whatsoever he should further desire, to the utmost
possibility, might be given him by God, and that
he might be favorable to him; yet did she blame him, that so great
a king as he was should dance after an unseemly
manner, and in his dancing, uncover himself among the servants and
the handmaidens. But he replied, that he was
not ashamed to do what was acceptable to God, who had preferred
him before her father, and before all others; that
he would play frequently, and dance, without any regard to what
the handmaidens and she herself thought of it. So
this Michal, who was David's wife, had no children; however, when
she was afterward married to him to whom Saul
her father had given her, (for at this time David had taken her
away from him, and had her himself,) she bare five
children. But concerning those matters I shall discourse in a proper
place.
4. Now when the king saw that his affairs grew better almost every
day, by the will of God, he thought he should
offend him, if, while he himself continued in houses made of cedar,
such as were of a great height, and had the most
curious works of architecture in them, he should overlook the ark
while it was laid in a tabernacle, and was desirous
to build a temple to God, as Moses had predicted such a temple should
be built. (8) And when he had discoursed
with Nathan the prophet about these things, and had been encouraged
by him to do whatsoever he had a mind to do,
as having God with him, and his helper in all things, he was thereupon
the more ready to set about that building. But
God appeared to Nathan that very night, and commanded him to say
to David, (9) that he took his purpose and his
desires kindly, since nobody had before now taken it into their
head to build him a temple, although upon his having
such a notion he would not permit him to build him that temple,
because he had made many wars, and was defiled
with the slaughter of his enemies; that, however, after his death,
in his old age, and when he had lived a long life,
there should be a temple built by a son of his, who should take
the kingdom after him, and should be called
Solomon, whom he promised to provide for, as a father provides for
his son, by preserving the kingdom for his son's
posterity, and delivering it to them; but that he would still punish
him, if he sinned, with diseases and barrenness of
land. When David understood this from the prophet, and was overjoyful
at this knowledge of the sure continuance
of the dominion to his posterity, and that his house should be splendid,
and very famous, he came to the ark, and
fell down on his face, and began to adore God, and to return thanks
to him for all his benefits, as well for those that
he had already bestowed upon him in raising him from a low state,
and from the employment of a shepherd, to so
great dignity of dominion and glory; as for those also which he
had promised to his posterity; and besides, for that
providence which he had exercised over the Hebrews in procuring
them the liberty they enjoyed. And when he had
said thus, and had sung a hymn of praise to God, he went his way.
CHAPTER 5
HOW DAVID BROUGHT UNDER THE PHILISTINES, AND THE MOABITES, AND THE
KINGS OF SOPHENE AND OF DAMASCUS, AND OF THE SYRIANS AS ALSO THE IDUMEANS,
IN WAR; AND HOW HE MADE A LEAGUE WITH THE KING OF HAMATH; AND WAS MINDFUL
OF THE FRIENDSHIP THAT JONATHAN, THE SON OF SAUL, HAD BORNE HIM
1. A LITLLE while after this, he considered that he ought to make
war against the Philistines, and not to see any
idleness or laziness permitted in his management, that so it might
prove, as God had foretold to him, that when he
had overthrown his enemies, he should leave his posterity to reign
in peace afterward: so he called together his
army again, and when he had charged them to be ready and prepared
for war, and when he thought that all things in
his army were in a good state, he removed from Jerusalem, and came
against the Philistines; and when he had
overcome them in battle, and had cut off a great part of their country,
and adjoined it to the country of the Hebrews,
he transferred the war to the Moabites; and when he had overcome
two parts of their army in battle, he took the
remaining part captive, and imposed tribute upon them, to be paid
annually. He then made war against Iadadezer,
the son of Rehob, king of Sophene; (10) and when he had joined battle
with him at 'the river Euphrates, he
destroyed twenty thousand of his footmen, and about seven thousand
of his horsemen. He also took a thousand of
his chariots, and destroyed the greatest part of them, and ordered
that no more than one hundred should be kept.
(11)
2. Now when Hadad, king of Damascus and of Syria, heard that David
fought against Hadadezer, who was his
friend, he came to his assistance with a powerful army, in hopes
to rescue him; and when he had joined battle with
David at the river Euphrates, he failed of his purpose, and lost
in the battle a great number of his soldiers; for there
were slain of the army of Hadad twenty thousand, and all the rest
fled. Nicelens also [of Damascus] makes mention
of this king in the fourth book of his histories; where he speaks
thus: "A great while after these things had
happened, there was one of that country whose name was Hadad, who
was become very potent; he reigned over
Damascus, and, the other parts of Syria, excepting Phoenicia. He
made war against David, the king of Judea, and
tried his fortune in many battles, and particularly in the last
battle at Euphrates, wherein he was beaten. He seemed
to have been the most excellent of all their kings in strength and
manhood," Nay, besides this, he says of his
posterity, that "they succeeded one another in his kingdom, and
in his name;" where he thus speaks: "When
Hadad was dead, his posterity reigned for ten generations, each
of his successors receiving from his father that his
dominion, and this his name; as did the Ptolemies in Egypt. But
the third was the most powerful of them all, and was
willing to avenge the defeat his forefather had received; so he
made an expedition against the Jews, and laid waste
the city which is now called Samaria." Nor did he err from the truth;
for this is that Hadad who made the expedition
against Samaria, in the reign of Ahab, king of Israel, concerning
whom we shall speak in due place hereafter.
3. Now when David had made an expedition against Damascus, and the
other parts of Syria, and had brought it all
into subjection, and had placed garrisons in the country, and appointed
that they should pay tribute, he returned
home. He also dedicated to God at Jerusalem the golden quivers,
the entire armor which the guards of Hadad used
to wear; which Shishak, the king of Egypt, took away when he fought
with David's grandson, Rehoboam, with a
great deal of other wealth which he carried out of Jerusalem. However,
these things will come to be explained in
their proper places hereafter. Now as for the king of the Hebrews,
he was assisted by God, who gave him great
success in his wars, and he made all expedition against the best
cities of Hadadezer, Betah and Machen; so he took
them by force, and laid them waste. Therein was found a very great
quantity of gold and silver, besides that sort of
brass which is said to be more valuable than gold; of which brass
Solomon made that large vessel which was called
The [Brazen] Sea, and those most curious lavers, when he built the
temple for God.
4. But when the king of Hamath was informed of the ill success of
Hadadezer, and had heard of the ruin of his army,
he was afraid on his own account, and resolved to make a league
of friendship and fidelity with David before he
should come against him; so he sent to him his son Joram, and professed
that he owed him thanks for fighting
against Hadadezer, who was his enemy, and made a league with him
of mutual assistance and friendship. He also
sent him presents, vessels of ancient workmanship, both of gold,
of silver, and of brass. So when David had made
this league of mutual assistance with Toi, (for that was the name
of the king of Hamath,) and had received the
presents he sent him, he dismissed his son with that respect which
was due on both sides; but then David brought
those presents that were sent by him, as also the rest of the gold
and silver which he had taken of the cities whom
he had conquered, and dedicated them to God. Nor did God give victory
and success to him only when he went to
the battle himself, and led his own army, but he gave victory to
Abishai, the brother of Joab, general of his forces,
over the Idumeans, (12) and by him to David, when he sent him with
an army into Idumea: for Abishai destroyed
eighteen thousand of them in the battle; whereupon the king [of
Israel] placed garrisons through all Idumea, and
received the tribute of the country, and of every head among them.
Now David was in his nature just, and made his
determination with regard to truth. He had for the general of his
whole army Joab; and he made Jehoshaphat, the
son of Ahilud, recorder. He also appointed Zadok, of the family
of Phinehas, to be high priest, together with
Abiathar, for he was his friend. He also made Seisan the scribe,
and committed the command over the guards of his
body to Benaiah; the son of Jehoiada. His elder sons were near his
body, and had the care of it also.
5. He also called to mind the covenants and the oaths he had made
with Jonathan, the son of Saul, and the
friendship and affection Jonathan had for him; for besides all the
rest of his excellent qualities with which he was
endowed, he was also exceeding mindful of such as had at other times
bestowed benefits upon him. He therefore
gave order that inquiry should be made, whether any of Jonathan's
lineage were living, to whom he might make
return of that familiar acquaintance which Jonathan had had with
him, and for which he was still debtor. And when
one of Saul's freed men was brought to him, who was acquainted with
those of his family that were still living, he
asked him whether he could tell him of any one belonging to Jonathan
that was now alive, and capable of a requital
of the benefits which he had received from Jonathan. And he said,
that a son of his was remaining, whose name was
Mephibosheth, but that he was lame of his feet; for that when his
nurse heard that the father and grandfather of the
child were fallen in the battle, she snatched him up, and fled away,
and let him fall from her shoulders, and his feet
were lamed. So when he had learned where and by whom he was brought
up, he sent messengers to Machir, to the
city of Lodebar, for with him was the son of Jonathan brought up,
and sent for him to come to him. So when
Mephibosheth came to the king, he fell on his face and worshipped
him; but David encouraged him, bade him be of
good cheer, and expect better times. So he gave him his father's
house, and all the estate which his grandfather
Saul was in possession of, and bade him come and diet with him at
his own table, and never to be absent one day
from that table. And when the youth had worshipped him on account
of his words and gifts given to him, he called
for Ziba, and told him that he had given the youth his father's
house, and all Saul's estate. He also ordered that
Ziba should cultivate his land, and take care of it, and bring him
the profits of all to Jerusalem. Accordingly, David
brought him to his table every day, and bestowed upon the youth,
Ziba and his sons, who were in number fifteen,
and his servants, who were in number twenty. When the king had made
these appointments, and Ziba had
worshipped him, and promised to do all that he had bidden him, he
went his way; so that this son of Jonathan dwelt
at Jerusalem, and dieted at the king's table, and had the same care
that a son could claim taken of him. He also had
himself a son, whom he named Micha.
CHAPTER 6
HOW THE WAR WAS WAGED AGAINST THE AMMONITES AND HAPPILY CONCLUDED
1. THIS were the honors that such as were left of Saul's and Jonathan's
lineage received from David. About this
time died Nahash, the king of the Ammonites, who was a friend of
David's; and when his son had succeeded his
father in the kingdom, David sent ambassadors to him to comfort
him; and exhorted him to take his father's death
patiently, and to expect that he would continue the same kindness
to himself which he had shown to his father. But
the princes of the Ammonites took this message in evil part, and
not as David's kind dispositions gave reason to
take it; and they excited the king to resent it; and said that David
had sent men to spy out the country, and what
strength it had, under the pretense of humanity and kindness. They
further advised him to have a care, and not to
give heed to David's words, lest he should be deluded by him, and
so fall into an inconsolable calamity. Accordingly
Nahash's [son], the king of the Ammonites, thought these princes
spake what was more probable than the truth
would admit, and so abused the ambassadors after a very harsh manner;
for he shaved the one half of their beards,
and cut off one half of their garments, and sent his answer, not
in words, but in deeds. When the king of Israel saw
this, he had indignation at it, and showed openly that he would
not overlook this injurious and contumelious
treatment, but would make war with the Ammonites, and would avenge
this wicked treatment of his ambassadors on
their king. So that king's intimate friends and commanders, understanding
that they had violated their league, and
were liable to be punished for the same, made preparations for war;
they also sent a thousand talents to the Syrian
king of Mesopotamia, and endeavored to prevail with him to assist
them for that pay, and Shobach. Now these
kings had twenty thousand footmen. They also hired the king of the
country called Maacah, and a fourth king, by
name Ishtob; which last had twelve thousand armed men.
2. But David was under no consternation at this confederacy, nor
at the forces of the Ammonites; and putting his
trust in God, because he was going to war in a just cause, on account
of the injurious treatment he had met with, he
immediately sent Joab, the captain of his host, against them, and
gave him the flower of his army, who pitched his
camp by Rabbah, the metropolis of the Ammonites; whereupon the enemy
came out, and set themselves in array,
not all of them together, but in two bodies; for the auxiliaries
were set in array in the plain by themselves, but the
army of the Ammonites at the gates over against the Hebrews. When
Joab saw this, he opposed one stratagem
against another, and chose out the most hardy part of his men, and
set them in opposition to the king of Syria, and
the kings that were with him, and gave the other part to his brother
Abishai, and bid him set them in opposition to
the Ammonites; and said to him, that in case he should see that
the Syrians distressed him, and were too hard for
him, he should order his troops to turn about and assist him; and
he said that he himself would do the same to him,
if he saw him in the like distress from the Ammonites. So he sent
his brother before, and encouraged him to do
every thing courageously and with alacrity, which would teach them
to be afraid of disgrace, and to fight manfully;
and so he dismissed him to fight with the Ammonites, while he fell
upon the Syrians. And though they made a strong
opposition for a while, Joab slew many of them, but compelled the
rest to betake themselves to flight; which, when
the Ammonites saw, and were withal afraid of Abishai and his army,
they staid no longer, but imitated their
auxiliaries, and fled to the city. So Joab, when he had thus overcome
the enemy, returned with great joy to
Jerusalem to the king.
3. This defeat did not still induce the Ammonites to be quiet, nor
to own those that were superior to them to be so,
and be still, but they sent to Chalaman, the king of the Syrians,
beyond Euphrates, and hired him for an auxiliary.
He had Shobach for the captain of his host, with eighty thousand
footmen, and ten thousand horsemen. Now when
the king of the Hebrews understood that the Ammonites had again
gathered so great an army together, he
determined to make war with them no longer by his generals, but
he passed over the river Jordan himself with all
his army; and when he met them he joined battle with them, and overcame
them, and slew forty thousand of their
footmen, and seven thousand of their horsemen. He also wounded Shobach,
the general of Chalaman's forces, who
died of that stroke; but the people of Mesopotamia, upon such a
conclusion of the battle, delivered themselves up
to David, and sent him presents, who at winter time returned to
Jerusalem. But at the beginning of the spring he
sent Joab, the captain of his host, to fight against the Ammonites,
who overran all their country, and laid it waste,
and shut them up in their metropolis Rabbah, and besieged them therein.
CHAPTER 7
HOW DAVID FELL IN LOVE WITH BATHSHEBA, AND SLEW HER HUSBAND URIAH,
FOR WHICH HE IS REPROVED BY NATHAN
1. BUT David fell now into a very grievous sin, though he were otherwise
naturally a righteous and a religious man,
and one that firmly observed the laws of our fathers; for when late
in an evening he took a view round him from the
roof of his royal palace, where he used to walk at that hour, he
saw a woman washing herself in her own house: she
was one of extraordinary beauty, and therein surpassed all other
women; her name was Bathsheba. So he was
overcome by that woman's beauty, and was not able to restrain his
desires, but sent for her, and lay with her.
Hereupon she conceived with child, and sent to the king, that he
should contrive some way for concealing her sin
(for, according to the laws of their fathers, she who had been guilty
of adultery ought to be put to death). So the
king sent for Joab's armor-bearer from the siege, who was the woman's
husband, and his name was Uriah. And
when he was come, the king inquired of him about the army, and about
the siege; and when he had made answer
that all their affairs went according to their wishes, the king
took some portions of meat from his supper, and gave
them to him, and bade him go home to his wife, and take his rest
with her. Uriah did not do so, but slept near the
king with the rest of his armor-bearers. When the king was informed
of this, he asked him why he did not go home
to his house, and to his wife, after so long an absence; which is
the natural custom of all men, when they come from
a long journey. He replied, that it was not right, while his fellow
soldiers, and the general of the army, slept upon the
ground, in the camp, and in an enemy's country, that he should go
and take his rest, and solace himself with his
wife. So when he had thus replied, the king ordered him to stay
there that night, that he might dismiss him the next
day to the general. So the king invited Uriah to supper, and after
a cunning and dexterous manlier plied him with
drink at supper, till he was thereby disordered; yet did he nevertheless
sleep at the king's gates without any
inclination to go to his wife. Upon this the king was very angry
at him; and wrote to Joab, and commanded him to
punish Uriah, for he told him that he had offended him; and he suggested
to him the manner in which he would have
him punished, that it might not be discovered that he was himself
the author of this his punishment; for he charged
him to set him over against that part of the enemy's army where
the attack would be most hazardous, and where he
might be deserted, and be in the greatest jeopardy, for he bade
him order his fellow soldiers to retire out of the
fight. When he had written thus to him, and sealed the letter with
his own seal, he gave it to Uriah to carry to Joab.
When Joab had received it, and upon reading it understood the king's
purpose, he set Uriah in that place where he
knew the enemy would be most troublesome to them; and gave him for
his partners some of the best soldiers in the
army; and said that he would also come to their assistance with
the whole army, that if possible they might break
down some part of the wall, and enter the city. And he desired him
to be glad of the opportunity of exposing himself
to such great pains, and not to be displeased at it, since he was
a valiant soldier, and had a great reputation for his
valor, both with the king and with his countrymen. And when Uriah
undertook the work he was set upon with
alacrity, he gave private orders to those who were to be his companions,
that when they saw the enemy make a
sally, they should leave him. When, therefore, the Hebrews made
an attack upon the city, the Ammonites were
afraid that the enemy might prevent them, and get up into the city,
and this at the very place whither Uriah was
ordered; so they exposed their best soldiers to be in the forefront,
and opened their gates suddenly, and fell upon
the enemy with great vehemence, and ran violently upon them. When
those that were with Uriah saw this, they all
retreated backward, as Joab had directed them beforehand; but Uriah,
as ashamed to run away and leave his post,
sustained the enemy, and receiving the violence of their onset,
he slew many of them; but being encompassed
round, and caught in the midst of them, he was slain, and some other
of his companions were slain with him.
2. When this was done, Joab sent messengers to the king, and ordered
them to tell him that he did what he could to
take the city soon; but that, as they made an assault on the wall,
they had been forced to retire with great loss; and
bade them, if they saw the king was angry at it, to add this, that
Uriah was slain also. When the king had heard this
of the messengers, he took it heinously, and said that they did
wrong when they assaulted the wall, whereas they
ought, by undermining and other stratagems of war, to endeavor the
taking of rite city, especially when they had
before their eyes the example of Abimelech, the son of Gideon, who
would needs take the tower in Thebes by force,
and was killed by a large stone thrown at him by an old woman; and
although he was a man of great prowess, he
died ignominiously by the dangerous manner of his assault: that
they should remember this accident, and not come
near the enemy's wall, for that the best method of making war with
success was to call to mind the accidents of
former wars, and what good or bad success had attended them in the
like dangerous cases, that so they might
imitate the one, and avoid the other. But when the king was in this
disposition, the messenger told him that Uriah
was slain also; whereupon he was pacified. So he bade the messenger
go back to Joab and tell him that this
misfortune is no other than what is common among mankind, and that
such is the nature, and such the accidents of
war, insomuch that sometimes the enemy will have success therein,
and sometimes others; but that he ordered him
to go on still in his care about the siege, that no ill accident
might befall him in it hereafter; that they should raise
bulwarks and use machines in besieging the city; and when they have
gotten it, to overturn its very foundations,
and to destroy all those that are in it. Accordingly the messenger
carried the king's message with which he was
charged, and made haste to Joab. But Bathsheba, the wife of Uriah,
when she was informed of the death of her
husband, mourned for his death many days; and when her mourning
was over, and the tears which she shed for
Uriah were dried up, the king took her to wife presently; and a
son was born to him by her.
3. With this marriage God was not well pleased, but was thereupon
angry at David; and he appeared to Nathan the
prophet in his sleep, and complained of the king. Now Nathan was
a fair and prudent man; and considering that
kings, when they fall into a passion, are guided more by that passion
than they are by justice, he resolved to
conceal the threatenings that proceeded from God, and made a good-natured
discourse to him, and this after the.
manner following: - He desired that the king would give him his
opinion in the following case: - There were," said
he, "two men inhabiting the same city, the one of them was rich,
and [the other poor]. The rich man had a great
many flocks of cattle, of sheep, and of kine; but the poor man had
but one ewe lamb. This he brought up with his
children, and let her eat her food with them; and he had the same
natural affection for her which any one might
have for a daughter. Now upon the coming of a stranger to the rich
man, he would not vouchsafe to kill any of his
own flocks, and thence feast his friend; but he sent for the poor
man's lamb, and took her away from him, and made
her ready for food, and thence feasted the stranger." This discourse
troubled the king exceedingly; and he
denounced to Nathan, that "this man was a wicked man who could dare
to do such a thing; and that it was but just
that he should restore the lamb fourfold, and be punished with death
for it also." Upon this Nathan immediately
said that he was himself the man who ought to suffer those punishments,
and that by his own sentence; and that it
was he who had perpetrated this 'great and horrid crime. He also
revealed to him, and laid before him, the anger of
God against him, who had made him king over the army of the Hebrews,
and lord of all the nations, and those many
and great nations round about him; who had formerly delivered him
out of the hands of Saul, and had given him
such wives as he had justly and legally married; and now this God
was despised by him, and affronted by his
impiety, when he had married, and now had, another man's wife; and
by exposing her husband to the enemy, had
really slain him; 'that God would inflict punishments upon him on
account of those instances of wickedness; that his
own wives should be forced by one of his sons; and that he should
be treacherously supplanted by the same son;
and that although he had perpetrated his wickedness secretly, yet
should that punishment which he was to undergo
be inflicted publicly upon him; "that, moreover," said he, "the
child which was born to thee of her shall soon die."
When the king was troubled at these messages, and sufficiently confounded,
and said with tears and sorrow that he
had sinned, (for he was without controversy a pious man, and guilty
of no sin at all in his whole life, excepting those
in the matter of Uriah,) God had compassion on him, and was reconciled
to him, and promised that he would
preserve to him both his life and his kingdom; for he said that,
seeing he repented of the things he had done, he was
no longer displeased with him. So Nathan, when he had delivered
this prophecy to the king, returned home.
4. However, God sent a dangerous distemper upon the child that was
born to David of the wife of Uriah, at which
the king was troubled, and did not take any food for seven days,
although his servants almost forced him to take it;
but he clothed himself in a black garment, and fell down, and lay
upon the ground in sackcloth, entrusting God for
the recovery of the child, for he vehemently loved the child's mother;
but when, on the seventh day, the child was
dead, the king's servants durst not tell him of it, as supposing
that when he knew it, he would still less admit of food,
and other care of himself, by reason of his grief at the death of
his son, since when the child was only sick, he so
greatly afflicted himself, and grieved for him: but when the king
perceived that his servants were in disorder, and
seemed to be affected, as those who are very desirous to conceal
something, he understood that the child was dead;
and when he had called one of his servants to him, and discovered
that so it was, he arose up and washed himself,
and took a white garment, and came into the tabernacle of God. He
also commanded them to set supper before him,
and thereby greatly surprised his kindred and servants, while he
did nothing of this when the child was sick, but did
it all when he was dead. Whereupon having first begged leave to
ask him a question, they besought him to tell them
the reason of this his conduct; he then called them unskillful people,
and instructed them how he had hopes of the
recovery of the child while it was alive, and accordingly did all
that was proper for him to do, as thinking by such
means to render God propitious to him; but that when the child was
dead, there was no longer any occasion for
grief, which was then to no purpose. When he had said this, they
commended the king's wisdom and understanding.
He then went in unto Bathsheba his wife, and she conceived and bare
a son; and by the command of Nathan the
prophet called his name Solomon.
5. But Joab sorely distressed the Ammonites in the siege, by cutting
off their waters, and depriving them of other
means of subsistence, till they were in the greatest want of meat
and drink, for they depended only on one small
well of water, and this they durst not drink of too freely, lest
the fountain should entirely fail them. So he wrote to
the king, and informed him thereof; and persuaded him to come himself
to take the city, that he might have the
honor of the victory. Upon this letter of Joab's, the king accepted
of his good-will and fidelity, and took with him his
army, and came to the destruction of Rabbah; and when he had taken
it by force, he gave it to his soldiers to
plunder it; but he himself took the king of the Ammonites' crown,
whose weight was a talent of gold; (13) and it had
in its middle a precious stone called a sardonyx; which crown David
ever after wore on his own head. He also found
many other vessels in the city, and those both splendid and of great
price; but as for the men, he tormented them,
(14) and then destroyed them; and when he had taken the other cities
of the Ammonites by force, he treated them
after the same manner.
CHAPTER 8
HOW ABSALOM MURDERED AMNON, WHO HAD FORCED HIS OWN SISTER; AND HOW
HE WAS BANISHED AND AFTERWARDS RECALLED BY DAVID
1. WHEN the king was returned to Jerusalem, a sad misfortune befell
his house, on the occasion following: He had
a daughter, who was yet a virgin, and very handsome, insomuch that
she surpassed all the most beautiful women;
her name was Tamar; she had the same mother with Absalom. Now Amnon,
David's eldest son, fell in love with her,
and being not able to obtain his desires, on account of her virginity,
and the custody she was under, was so much
out of order, nay, his grief so eat up his body, that he grew lean,
and his color was changed. Now there was one
Jenadab, a kinsman and friend of his, who discovered this his passion,
for he was an extraordinary wise man, and of
great sagacity of mind. When, therefore, he saw that every morning
Amnon was not in body as he ought to be, he
came to him, and desired him to tell him what was the cause of it:
however, he said that he guessed that it arose
from the passion of love. Amnon confessed his passion, that he was
in love with a sister of his, who had the same
father with himself. So Jenadab suggested to him by what method
and contrivance he might obtain his desires; for
he persuaded him to pretend sickness, and bade him, when his father
should come to him, to beg of him that his
sister might come and minister to him; for if that were done, he
should be better, and should quickly recover from
his distemper. So Amnon lay down on his bed, and pretended to be
sick, as Jonadab had suggested. When his
father came, and inquired how he did, he begged of him to send his
sister to him. Accordingly, he presently ordered
her to be brought to him; and when she was come, Amnon bade her
make cakes for him, and fry them in a pan, and
do it all with her own hands, because he should take them better
from her hand [than from any one's else]. So she
kneaded the flour in the sight of her brother, and made him cakes,
and baked them in a pan, and brought them to
him; but at that time he would not taste them, but gave order to
his servants to send all that were there out of his
chamber, because he had a mind to repose himself, free from tumult
and disturbance. As soon as what he had
commanded was done, he desired his sister to bring his supper to
him into the inner parlor; which, when the damsel
had done, he took hold of her, and endeavored to persuade her to
lie with him. Whereupon the damsel cried out,
and said, "Nay, brother, do not force me, nor be so wicked as to
transgress the laws, and bring upon thyself the
utmost confusion. Curb this thy unrighteous and impure lust, from
which our house will get nothing but reproach and
disgrace." She also advised him to speak to his father about this
affair; for he would permit him [to marry her].
This she said, as desirous to avoid her brother's violent passion
at present. But he would not yield to her; but,
inflamed with love and blinded with the vehemency of his passion,
he forced his sister: but as soon as Amnon had
satisfied his lust, he hated her immediately, and giving her reproachful
words, bade her rise up and be gone. And
when she said that this was a more injurious treatment than the
former, if, now he had forced her, he would not let
her stay with him till the evening, but bid her go away in the day-time,
and while it was light, that she might meet
with people that would be witnesses of her shame, - he commanded
his servant to turn her out of his house.
Whereupon she was sorely grieved at the injury and violence that
had been offered to her, and rent her loose coat,
(for the virgins of old time wore such loose coats tied at the hands,
and let down to the ankles, that the inner coats
might not be seen,) and sprinkled ashes on her head; and went up
the middle of the city, crying out and lamenting
for the violence that had been offered her. Now Absalom, her brother,
happened to meet her, and asked her what
sad thing had befallen her, that she was in that plight; and when
she had told him what injury had been offered her,
he comforted her, and desired her to be quiet, and take all patiently,
and not to esteem her being corrupted by her
brother as an injury. So she yielded to his advice, and left off
her crying out, and discovering the force offered her
to the multitude; and she continued as a widow with her brother
Absalom a long time.
2. When David his father knew this, he was grieved at the actions
of Amnon; but because he had an extraordinary
affection for him, for he was his eldest son, he was compelled not
to afflict him; but Absalom watched for a fit
opportunity of revenging this crime upon him, for he thoroughly
hated him. Now the second year after this wicked
affair about his sister was over, and Absalom was about to go to
shear his own sheep at Baalhazor, which is a city in
the portion of Ephraim, he besought his father, as well as his brethren,
to come and feast with him: but when David
excused himself, as not being willing to be burdensome to him, Absalom
desired he would however send his
brethren; whom he did send accordingly. Then Absalom charged his
own servants, that when they should see
Amnon disordered and drowsy with wine, and he should give them a
signal, they should fear nobody, but kill him.
3. When they had done as they were commanded, the rest of his brethren
were astonished and disturbed, and were
afraid for themselves, so they immediately got on horseback, and
rode away to their father; but somebody there
was who prevented them, and told their father they were all slain
by Absalom; whereupon he was overcome with
sorrow, as for so many of his sons that were destroyed at once,
and that by their brother also; and by this
consideration, that it was their brother that appeared to have slain
them, he aggravated his sorrow for them. So he
neither inquired what was the cause of this slaughter, nor staid
to hear any thing else, which yet it was but
reasonable to have done, when so very great, and by that greatness
so incredible, a misfortune was related to him:
he rent his clothes and threw himself upon the ground, and there
lay lamenting the loss of all his sons, both those
who, as he was informed, were slain, and of him who slew them. But
Jonadab, the son of his brother Shemeah,
entreated him not to indulge his sorrow so far, for as to the rest
of his sons he did not believe that they were slain,
for he found no cause for such a suspicion; but he said it might
deserve inquiry as to Amnon, for it was not unlikely
that Absalom might venture to kill him on account of the injury
he had offered to Tamar. In the mean time, a great
noise of horses, and a tumult of some people that were coming, turned
their attention to them; they were the king's
sons, who were fled away from the feast. So their father met them
as they were in their grief, and he himself
grieved with them; but it was more than he expected to see those
his sons again, whom he had a little before heard
to have perished. However, their were tears on both sides; they
lamenting their brother who was killed, and the
king lamenting his son, who was killed also; but Absalom fled to
Geshur, to his grandfather by his mother's side,
who was king of that country, and he remained with him three whole
years.
4. Now David had a design to send to Absalom, not that he should
come to be punished, but that he might be with
him, for the effects of his anger were abated by length of time.
It was Joab, the captain of his host, that chiefly
persuaded him so to do; for he suborned an ordinary woman, that
was stricken in age, to go to the king in mourning
apparel, who said thus to him: - That two of her sons, in a coarse
way, had some difference between them, and that
in the progress of that difference they came to an open quarrel,
and that one was smitten by the other, and was
dead; and she desired him to interpose in this case, and to do her
the favor to save this her son from her kindred,
who were very zealous to have him that had slain his brother put
to death, that so she might not be further deprived
of the hopes she had of being taken care of in her old age by him;
and that if he would hinder this slaughter of her
son by those that wished for it, he would do her a great favor,
because the kindred would not be restrained from
their purpose by any thing else than by the fear of him. And when
the king had given his consent to what the woman
had begged of him, she made this reply to him: - "I owe thee thanks
for thy benignity to me in pitying my old age,
and preventing the loss of my only remaining child; but in order
to assure me of this thy kindness, be first
reconciled to thine own son, and cease to be angry with him; for
how shall I persuade myself that thou hast really
bestowed this favor upon me, while thou thyself continuest after
the like manner in thy wrath to thine own son? for
it is a foolish thing to add willfully another to thy dead son,
while the death of the other was brought about without
thy consent." And now the king perceived that this pretended story
was a subornation derived from Joab, and was
of his contrivance; and when, upon inquiry of the old woman, he
understood it to be so in reality, he called for Joab,
and told him he had obtained what he requested according to his
own mind; and he bid him bring Absalom back, for
he was not now displeased, but had already ceased to be angry with
him. So Joab bowed himself down to the king,
and took his words kindly, and went immediately to Geshur, and took
Absalom with him, and came to Jerusalem.
5. However, the king sent a message to his son beforehand, as he
was coming, and commanded him to retire to his
own house, for he was not yet in such a disposition as to think
fit at present to see him. Accordingly, upon the
father's command, he avoided coming into his presence, and contented
himself with the respects paid him by his
own family only. Now his beauty was not impaired, either by the
grief he had been under, or by the want of such
care as was proper to be taken of a king's son, for he still surpassed
and excelled all men in the tallness of his
body, and was more eminent [in a fine appearance] than those that
dieted the most luxuriously; and indeed such
was the thickness of the hair of his head, that it was with difficulty
that he was polled every eighth day; and his hair
weighed two hundred shekels (15) which are five pounds. However,
he dwelt in Jerusalem two years, and became
the father of three sons, and one daughter; which daughter was of
very great beauty, and which Rehoboam, the son
of Solomon, took to wife afterward, and had by her a son named Abijah.
But Absalom sent to Joab, and desired him
to pacify his father entirely towards him; and to beseech him to
give him leave to come to him to see him, and
speak with him. But when Joab neglected so to do, he sent some of
his own servants, and set fire to the field
adjoining to him; which, when Joab understood, he came to Absalom,
and accused him of what he had done; and
asked him the reason why he did so. To which Absalom replied, that
"I have found out this stratagem that might
bring thee to us, while thou hast taken no care to perform the injunction
I laid upon thee, which was this, to
reconcile my father to me; and I really beg it of thee, now thou
art here, to pacify my father as to me, since I
esteem my coming hither to be more grievous than my banishment,
while my father's wrath against me continues."
Hereby Joab was persuaded, and pitied the distress that Absalom
was in, and became an intercessor with the king
for him. And when he had discoursed with his father, he soon brought
him to that amicable disposition towards
Absalom, that he presently sent for him to come to him; and when
he had cast himself down upon the ground, and
had begged for the forgiveness of his offenses, the king raised
him up, and promised him to forget what he had
formerly done.
CHAPTER 9
CONCERNING THE INSURRECTION OF ABSALOM AGAINST DAVID AND CONCERNING
AHITHOPHEL AND HUSHAI; AND CONCERNING ZIBA AND SHIMEI; AND HOW AHITHOPHEL
HANGED HIMSELF
1. NOW Absalom, upon this his success with the king, procured to
himself a great many horses, and many chariots,
and that in a little time also. He had moreover fifty armor-bearers
that were about him; and he came early every
day to the king's palace, and spake what was agreeable to such as
came for justice and lost their causes, as if that
happened for want of good counselors about the king, or perhaps
because the judges mistook in that unjust
sentence they gave; whereby he gained the good-will of them all.
He told them, that had he but such authority
committed to him, he would distribute justice to them in a most
equitable manner. When he had made himself so
popular among the multitude, he thought he had already the good-will
of the people secured to him; but when four
years (16) had passed since his father's reconciliation to him,
he came to him, and besought him to give him leave
to go to Hebron, and pay a sacrifice to God, because he vowed it
to him when he fled out of the country. So when
David had granted his request, he went thither, and great multitudes
came running together to him, for he had sent
to a great number so to do.
2. Among them came Ahithophel the Gilonite, a counsellor of David's,
and two hundred men out of Jerusalem itself,
who knew not his intentions, but were sent for as to a sacrifice.
So he was appointed king by all of them, which he
obtained by this stratagem. As soon as this news was brought to
David, and he was informed of what he did not
expect from his son, he was aftrighted at this his impious and bold
undertaking, and wondered that he was so far
from remembering how his offense had been so lately forgiven him,
that he undertook much worse and more wicked
enterprises; first, to deprive him of that kingdom which was given
him of God; and secondly, to take away his own
father's life. He therefore resolved to fly to the parts beyond
Jordan: so he called his most intimate friends
together, and communicated to them all that he had heard of his
son's madness. He committed himself to God, to
judge between them about all their actions; and left the care of
his royal palace to his ten concubines, and went
away from Jerusalem, being willingly accompanied by the rest of
the multitude, who went hastily away with him, and
particularly by those six hundred armed men, who had been with him
from his first flight in the days of Saul. But he
persuaded Abiathar and Zadok, the high priests, who had determined
to go away with him, as also all the Levites,
who were with the ark, to stay behind, as hoping that God would
deliver him without its removal; but he charged
them to let him know privately how all things went on; and he had
their sons, Ahimmaz the son of Zadok, and
Jonathan the son of Abiathar, for faithful ministers in all things;
but Ittai the Gitrite went out with him whether
David would let him or not, for he would .have persuaded him to
stay, and on that account he appeared the more
friendly to him. But as he was ascending the Mount of Olives barefooted,
and all his company were in tears, it was
told him that Ahithophel was with Absalom, and was of his side.
This hearing augmented his grief; and he besought
God earnestly to alienate the mind of Absalom from Ahithophel, for
he was afraid that he should persuade him to
follow his pernicious counsel, for he was a prudent man, and very
sharp in seeing what was advantageous. When
David was gotten upon the top of the mountain, he took a view of
the city; and prayed to God with abundance of
tears, as having already lost his kingdom; and here it was that
a faithful friend of his, whose name was Hushai, met
him. When David saw him with his clothes rent, and having ashes
all over his head, and in lamentation for the great
change of affairs, he comforted him, and exhorted him to leave off
grieving; nay, at length he besought him to go
back to Absalom, and appear as one of his party, and to fish out
the secretest counsels of his mind, and to
contradict the counsels of Ahithophel, for that he could not do
him so much good by being with him as he might by
being with Absalom. So he was prevailed on by David, and left him,
and came to Jerusalem, whither Absalom
himself came also a little while afterward.
3. When David was gone a little farther, there met him Ziba, the
servant of Mephibosheth, (whom he had sent to
take care of the possessions which had been given him, as the son
of Jonathan, the son of Saul,) with a couple of
asses, loaden with provisions, and desired him to take as much of
them as he and his followers stood in need of.
And when the king asked him where he had left Mephibosheth, he said
he had left him in Jerusalem, expecting to
be chosen king in the present confusions, in remembrance of the
benefits Saul had conferred upon them. At this the
king had great indignation, and gave to Ziba all that he had formerly
bestowed on Mephibosheth; for he determined
that it was much fitter that he should have them than the other;
at which Ziba greatly rejoiced.
4. When David was at Bahurim, a place so called, there came out a
kinsman of Saul's, whose name was Shimei, and
threw stones at him, and gave him reproachful words; and as his
friends stood about the king and protected him, he
persevered still more in his reproaches, and called him a bloody
man, and the author of all sorts of mischief. He
bade him also go out of the land as ,an impure and accursed wretch;
and he thanked God for depriving him of his
kingdom, and causing him to be punished for what injuries he had
done to his master [Saul], and this by the means
of his own son. Now when they were all provoked against him, and
angry at bin;, and particularly Abishai, who had
a mind to kill Shimei, David restrained his anger. "Let us not,"
said he, "bring upon ourselves another fresh
misfortune to those we have already, for truly I have not the least
regard nor concern for this dog that raves at me:
I submit myself to God, by whose permission this man treats me in
such a wild manner; nor is it any wonder that I
am obliged to undergo these abuses from him, while I experience
the like from an impious son of my own; but
perhaps God will have some commiseration upon us; if it be his will
we shall overcome them." So he went on his
way without troubling himself with Shimei, who ran along the other
side of the mountain, and threw out his abusive
language plentifully. But when David was come to Jordan, he allowed
those that were with him to refresh
themselves; for they were weary.
5. But when Absalom, and Ahithophel his counselor, were come to Jerusalem,
with all the people, David's friend,
Hushai, came to them; and when he had worshipped Absalom, he withal
wished that his kingdom might last a long
time, and continue for all ages. But when Absalom said to him, "How
comes this, that he who was so intimate a
friend of my father's, and appeared faithful to him in all things,
is not with him now, but hath left him, and is come
over to me?" Hushai's answer was very pertinent and prudent; for
he said, "We ought to follow God and the
multitude of the people; while these, therefore, my lord and master,
are with thee, it is fit that I should follow them,
for thou hast received the kingdom from God. I will therefore, if
thou believest me to be thy friend, show the same
fidelity and kindness to thee, which thou knowest I have shown to
thy father; nor is there any reason to be in the
least dissatisfied with the present state of affairs, for the kingdom
is not transferred into another, but remains still
in the same family, by the son's receiving it after his father."
This speech persuaded Absalom, who before
suspected Hushai. And now he called Ahithophel, and consulted with
him what he ought to do: he persuaded him to
go in unto his father's concubines; for he said that "by this action
the people would believe that thy difference with
thy father is irreconcilable, and will thence fight with great alacrity
against thy father, for hitherto they are afraid of
taking up open enmity against him, out of an expectation that you
will be reconciled again." Accordingly, Absalom
was prevailed on by this advice, and commanded his servants to pitch
him a tent upon the top of the royal palace, in
the sight of the multitude; and he went in and lay with his father's
concubines. Now this came to pass according to
the prediction of Nathan, when he prophesied and signified to him
that his son would rise up in rebellion against
him.
6. And when Absalom had done what he was advised to by Ahithophel,
he desired his advice, in the second place,
about the war against his father. Now Ahithophel only asked him
to let him have ten thousand chosen men, and he
promised he would slay his father, and bring the soldiers back again
in safety; and he said that then the kingdom
would be firm to him when David was dead [but not otherwise]. Absalom
was pleased with this advice, and called for
Hushai, David's friend (for so did he style him); and informing
him of the opinion of Ahithophel, he asked, further,
what was his opinion concerning that matter. Now he was sensible
that if Ahithophel's counsel were followed, David
would be in danger of being seized on, and slain; so he attempted
to introduce a contrary opinion, and said, Thou art
not unacquainted, O king, with the valor of thy father, and of those
that are now with him; that he hath made many
wars, and hath always come off with victory, though probably he
now abides in the camp, for he is very skiliful in
stratagems, and in foreseeing the deceitful tricks of his enemies;
yet will he leave his own soldiers in the evening,
and will either hide himself in some valley, or will place an ambush
at some rock; so that when our army joins battle
with him, his soldiers will retire for a little while, but will
come upon us again, as encouraged by the king's being
near them; and in the mean time your father will show himself suddenly
in the time of the battle, and will infuse
courage into his own people when they are in danger, but bring consternation
to thine. Consider, therefore, my
advice, and reason upon it, and if thou canst not but acknowledge
it to be the best, reject the opinion of Ahithophel.
Send to the entire country of the Hebrews, and order them to come
and fight with thy father; and do thou thyself
take the army, and be thine own general in this war, and do not
trust its management to another; then expect to
conquer him with ease, when thou overtakest him openly with his
few partisans, but hast thyself many ten
thousands, who will be desirous to demonstrate to thee their diligence
and alacrity. And if thy father shall shut
himself up in some city, and bear a siege, we will overthrow that
city with machines of war, and by undermining it."
When Hushai had said this, he obtained his point against Ahithophel,
for his opinion was preferred by Absalom
before the other's: however, it was no other than God (17) who made
the counsel of Hushai appear best to the mind
of Absalom.
7. So Hushai made haste to the high priests, Zadok and Abiathar,
and told them the opinion of Ahithophel, and his
own, and that the resolution was taken to follow this latter advice.
He therefore bade them send to David, and tell
him of it, and to inform him of the counsels that had been taken;
and to desire him further to pass quickly over
Jordan, lest his son should change his mind, and make haste to pursue
him, and so prevent him, and seize upon him
before he be in safety. Now the high priests had their sons concealed
in a proper place out of the city, that they
might carry news to David of what was transacted. Accordingly, they
sent a maid-servant, whom they could trust, to
them, to carry the news of Absalom's counsels, and ordered them
to signify the same to David with all speed. So
they made no excuse nor delay, but taking along with them their
fathers' injunctions, because pious and faithful
ministers, and judging that quickness and suddenness was the best
mark of faithful service, they made haste to
meet with David. But certain horsemen saw them when they were two
furlongs from the city, and informed Absalom
of them, who immediately sent some to take them; but when the sons
of the high priest perceived this, they went
out of the road, and betook themselves to a certain village; that
village was called Bahurim; there they desired a
certain woman to hide them, and afford them security. Accordingly
she let the young men down by a rope into a
well, and laid fleeces of wool over them; and when those that pursued
them came to her, and asked her whether she
saw them, she did not deny that she had seen them, for that they
staid with her some time, but she said they then
went their ways; and she foretold that, however, if they would follow
them directly, they would catch them; but when
after a long pursuit they could not catch them, they came back again;
and when the woman saw those men were
returned, and that there was no longer any fear of the young men's
being caught by them, she drew them up by the
rope, and bade them go on their journey accordingly, they used great
diligence in the prosecution of that journey,
and came to David, and informed him accurately of all the counsels
of Absalom. So he commanded those that were
with him to pass over Jordan while it was night, and not to delay
at all on that account.
8. But Ahithophel, on rejection of his advice, got upon his ass,
and rode away to his own country, Gilon; and, calling
his family together, he told them distinctly what advice he had
given Absalom; and since he had not been persuaded
by it, he said he would evidently perish, and this in no long time,
and that David would overcome him, and return to
his kingdom again; so he said it was better that he should take
his own life away with freedom and magnanimity,
than expose himself to be punished by David, in opposition to whom
he had acted entirely for Absalom. When he
had discoursed thus to them, he went into the inmost room of his
house, and hanged himself; and thus was the death
of Ahithophel, who was self-condemned; and when his relations had
taken him down from the halter, they took care
of his funeral. Now, as for David, he passed over Jordan, as we
have said already, and came to Mahanaim, every
fine and very strong city; and all the chief men of the country
received him with great pleasure, both out of the
shame they had that he should be forced to flee away [from Jerusalem],
and out of the respect they bare him while
he was in his former prosperity. These were Barzillai the Gileadite,
and Siphar the ruler among the Ammonites, and
Machir the principal man of Gilead; and these furnished him with
plentiful provisions for himself and his followers,
insomuch that they wanted no beds nor blankets for them, nor loaves
of bread, nor wine; nay, they brought them a
great many cattle for slaughter, and afforded them what furniture
they wanted for their refreshment when they
were weary, and for food, with plenty of other necessaries.
CHAPTER 10
HOW, WHEN ABSALOM WAS BEATEN, HE WAS CAUGHT IN A TREE BY HIS HAIR
AND WAS SLAIN
1. AND this was the state of David and his followers: but Absalom
got together a vast army of the Hebrews to
oppose his father, and passed therewith over the river Jordan, and
sat down not far off Mahanaim, in the country of
Gilead. He appointed Amasa to be captain of all his host, instead
of Joab his kinsman: his father was Ithra and his
mother Abigail: now she and Zeruiah, the mother of Joab, were David's
sisters. But when David had numbered his
followers, and found them to be about four thousand, he resolved
not to tarry till Absalom attacked him, but set
over his men captains of thousands, and captains of hundreds, and
divided his army into three parts; the one part
he committed to Joab, the next to Abishai, Joab's brother, and the
third to Ittai, David's companion and friend, but
one that came from the city Gath; and when he was desirous of fighting
himself among them, his friends would not
let him: and this refusal of theirs was founded upon very wise reasons:
"For," said they, "if we be conquered when
he is with us, we have lost all good hopes of recovering ourselves;
but if we should be beaten in one part of our
army, the other parts may retire to him, and may thereby prepare
a greater force, while the enemy will naturally
suppose that he hath another army with him." So David was pleased
with this their advice, and resolved himself to
tarry at Mahanaim; and as he sent his friends and commanders to
the battle, he desired them to show all possible
alacrity and fidelity, and to bear in mind what advantages they
had received from him, which, though they had not
been very great, yet had they not been quite inconsiderable; and
he begged of them to spare the young man
Absalom, lest some mischief should befall himself, if he should
be killed; and thus did he send out his army to the
battle, and wished them victory therein.
2. Then did Joab put his army in battle-array over against the enemy
in the Great Plain, where he had a wood
behind him. Absalom also brought his army into the field to oppose
him. Upon the joining of the battle, both sides
showed great actions with their hands and their boldness; the one
side exposing themselves to the greatest hazards,
and using their utmost alacrity, that David might recover his kingdom;
and the other being no way deficient, either
in doing or suffering, that Absalom might not be deprived of that
kingdom, and be brought to punishment by his
father for his impudent attempt against him. Those also that were
the most numerous were solicitous that they
might not be conquered by those few that were with Joab, and with
the other commanders, because that would be
the greater disgrace to them; while David's soldiers strove greatly
to overcome so many ten thousands as the
enemy had with them. Now David's men were conquerors, as superior
in strength and skill in war; so they followed
the others as they fled away through the forests and valleys; some
they took prisoners, and many they slew, and
more in the flight than in the battle for there fell about twenty
thousand that day. But all David's men ran violently
upon Absalom, for he was easily known by his beauty and tallness.
He was himself also afraid lest his enemies
should seize on him, so he got upon the king's mule, and fled; but
as he was carried with violence, and noise, and a
great motion, as being himself light, he entangled his hair greatly
in the large boughs of a knotty tree that spread a
great way, and there he hung, after a surprising manner; and as
for the beast, it went on farther, and that swiftly, as
if his master had been still upon his back; but he, hanging in the
air upon the boughs, was taken by his enemies.
Now when one of David's soldiers saw this, he informed Joab of it;
and when the general said, that if he had shot at
and killed Absalom, he would have given him fifty shekels, - he
replied, "I would not have killed my master's son if
thou wouldst have given me a thousand shekels, especially when he
desired that the young man might be spared in
the hearing of us all." But Joab bade him show him where it was
that he saw Absalom hang; whereupon he shot him
to the heart, and slew him, and Joab's armor-bearers stood round
the tree, and pulled down his dead body, and cast
it into a great chasm that was out of sight, and laid a heap of
stones upon him, till the cavity was filled up, and had
both the appearance and the bigness of a grave. Then Joab sounded
a retreat, and recalled his own soldiers from
pursuing the enemy's army, in order to spare their countrymen.
3. Now Absalom had erected for himself a marble pillar in the king's
dale, two furlongs distant from Jerusalem,
which he named Absalom's Hand, saying, that if his children were
killed, his name would remain by that pillar; for
he had three sons and one daughter, named Tamar, as we said before,
who when she was married to David's
grandson, Rehoboam, bare a son, Abijah by name, who succeeded his
father in the kingdom; but of these we shall
speak in a part of our history which will be more proper. After
the death of Absalom, they returned every one to
their own homes respectively.
4. But now Ahimaaz, the son of Zadok the high priest, went to Joab,
and desired he would permit him to go and tell
David of this victory, and to bring him the good news that God had
afforded his assistance and his providence to
him. However, he did not grant his request, but said to him, "Wilt
thou, who hast always been the messenger of
good news, now go and acquaint the king that his son is dead?" So
he desired him to desist. He then called Cushi,
and committed the business to him, that he should tell the king
what he had seen. But when Ahimaaz again desired
him to let him go as a messenger, and assured him that he would
only relate what concerned the victory, but not
concerning the death of Absalom, he gave him leave to go to David.
Now he took a nearer road than the former did,
for nobody knew it but himself, and he came before Cushi. Now as
David was sitting between the gates, (18) and
waiting to see when somebody would come to him from the battle,
and tell him how it went, one of the watchmen saw
Ahimaaz running, and before be could discern who he was, be told
David that he saw somebody coming to him, who
said he was a good messenger. A little while after, he informed
him that another messenger followed him;
whereupon the king said that he also was a good messenger: but when
the watchman saw Ahimaaz, and that he was
already very near, he gave the king notice that it was the son of
Zadok the high priest who came running. So David
was very glad, and said he was a messenger of good tidings, and
brought him some such news from the battle as be
desired to hear.
5. While the king was saying thus, Ahimaaz appeared, and worshipped
the king. And when the king inquired of him
about the battle, he said he brought him the good news of victory
and dominion. And when he inquired what he had
to say concerning his son, he said that he came away on the sudden
as soon as the enemy was defeated, but that he
heard a great noise of those that pursued Absalom, and that he could
learn no more, because of the haste be made
when Joab sent him to inform him of the victory. But when Cushi
was come, and had worshipped him, and informed
him of the victory, he asked him about his son, who replied, "May
the like misfortune befall thine enemies as hath
befallen Absalom." That word did not permit either himself or his
soldiers to rejoice for the victory, though it was a
very great one; but David went up to the highest part of the city,
(19) and wept for his son, and beat his breast,
tearing [the hair of] his head, tormenting himself all manner of
ways, and crying out, "O my son! I wish that I had
died myself, and ended my days with thee!" for he was of a tender
natural affection, and had extraordinary
compassion for this son in particular. But when the army and Joab
heard that the king mourned for his son, they
were ashamed to enter the city in the habit of conquerors, but they
all came in as cast down, and in tears, as if they
had been beaten. Now while the king covered himself, and grievously
lamented his son, Joab went in to him, and
comforted him, and said, "O my lord the king, thou art not aware
that thou layest a blot on thyself by what thou now
doest; for thou seemest to hate those that love thee, and undergo
dangers for thee nay, to hate thyself and thy
family, and to love those that are thy bitter enemies, and to desire
the company of those that are no more, and who
have been justly slain; for had Absalom gotten the victory, and
firmly settled himself in the kingdom, there had
been none of us left alive, but all of us, beginning with thyself
and thy children, had miserably perished, while our
enemies had not wept for his, but rejoiced over us, and punished
even those that pitied us in our misfortunes; and
thou art not ashamed to do this in the case of one that has been
thy bitter enemy, who, while he was thine own son
hath proved so wicked to thee. Leave off, therefore, thy unreasonable
grief, and come abroad and be seen of thy
soldiers, and return them thanks for the alacrity they showed in
the fight; for I myself will this day persuade the
people to leave thee, and to give the kingdom to another, if thou
continuest to do thus; and then I shall make thee
to grieve bitterly and in earnest." Upon Joab's speaking thus to
him, he made the king leave off his sorrow, and
brought him to the consideration of his affairs. So David changed
his habit, and exposed himself in a manner fit to
be seen by the multitude, and sat at the gates; whereupon all the
people heard of it, and ran together to him, and
saluted him. And this was the present state of David's affairs.
CHAPTER 11
HOW DAVID, WHEN HE HAD RECOVERED HIS KINGDOM, WAS RECONCILED TO SHIMEI,
AND TO ZIBA; AND SHOWED A GREAT AFFECTION TO BARZILLAI; AND HOW, UPON THE
RISE OF A SEDITION, HE MADE AMASA CAPTAIN OF HIS HOST, IN ORDER TO PURSUE
SEBA; WHICH AMASA WAS SLAIN BY JOAB
1. NOW those Hebrews that had been With Absalom, and had retired
out of the battle, when they were all returned
home, sent messengers to every city to put them in mind of what
benefits David had bestowed upon them, and of
that liberty which he had procured them, by delivering them from
many and great wars. But they complained, that
whereas they had ejected him out of his kingdom, and committed it
to another governor, which other governor,
whom they had set up, was already dead, they did not now beseech
David to leave off his anger at them, and to
become friends with them, and, as he used to do, to resume the care
of their affairs, and take the kingdom again.
This was often told to David. And, this notwithstanding, David sent
to Zadok and Abiathar the high priests, that
they should speak to the rulers of the tribe of Judah after the
manner following: That it would be a reproach upon
them to permit the other tribes to choose David for their king before
their tribe, "and this," said he, "while you are
akin to him, and of the same common blood." He commanded them also
to say the same to Amasa the captain of
their forces, That whereas he was his sister's son, he had not persuaded
the multitude to restore the kingdom to
David; that he might expect from him not only a reconciliation,
for that was already granted, but that supreme
command of the army also which Absalom had bestowed upon him. Accordingly
the high priests, when they had
discoursed with the rulers of the tribe, and said what the king
had ordered them, persuaded Amasa to undertake
the care of his affairs. So he persuaded that tribe to send immediately
ambassadors to him, to beseech him to
return to his own kingdom. The same did all the Israelites, at the
like persuasion of Amasa.
2. When the ambassadors came to him, he came to Jerusalem; and the
tribe of Judah was the first that came to
meet the king at the river Jordan. And Shimei, the son of Gera,
came with a thousand men, which he brought with
him out of the tribe of Benjamin; and Ziba, the freed-man of Saul,
with his sons, fifteen in number, and with his
twenty servants. All these, as well as the tribe of Judah, laid
a bridge [of boats] over the river, that the king, and
those that were with him, might with ease pass over it. Now as soon
as he was come to Jordan, the tribe of Judah
saluted him. Shimei also came upon the bridge, and took hold of
his feet, and prayed him to forgive him what he had
offended, and not to be too bitter against him, nor to think fit
to make him the first example of severity under his
new authority; but to consider that he had repented of his failure
of duty, and had taken care to come first of all to
him. While he was thus entreating the king, and moving him to compassion,
Abishai, Joab's brother, said, "And
shall not this man die for this, that he hath cursed that king whom
God hath appointed to reign over us?" But David
turned himself to him, and said, "Will you never leave off, ye sons
of Zeruiah? Do not you, I pray, raise new
troubles and seditions among us, now the former are over; for I
would not have you ignorant that I this day begin
my reign, and therefore swear to remit to all offenders their punishments,
and not to animadvert on any one that
has sinned. Be thou, therefore," said he, "O Shimei, of good courage,
and do not at all fear being put to death." So
he worshipped him, and went on before him.
3. Mephibosheth also, Saul's grandson, met David, clothed in a sordid
garment, and having his hair thick and
neglected; for after David was fled away, he was in such grief that
he had not polled his head, nor had he washed
his clothes, as dooming himself to undergo such hardships upon occasion
of the change-of the king's affairs. Now he
had been unjustly calumniated to the king by Ziba, his steward.
When he had saluted the king, and worshipped him,
the king began to ask him why he did not go out of Jerusalem with
him, and accompany him during his flight. He
replied, that this piece of injustice was owing to Ziba; because,
when he was ordered to get things ready for his
going out with him, he took no care of it, but regarded him no more
than if he had been a slave; "and, indeed, had I
had my feet sound and strong, I had not deserted thee, for I could
then have made use of them in my flight: but this
is not all the injury that Ziba has done me, as to my duty to thee,
my lord and master, but he hath calumniated me
besides, and told lies about me of his own invention; but I know
thy mind will not admit of such calumnies, but is
righteously disposed, and a lover of truth, which it is also the
will of God should prevail. For when thou wast in the
greatest danger of suffering by my grandfather, and when, on that
account, our whole family might justly have been
destroyed, thou wast moderate and merciful, and didst then especially
forget all those injuries, when, if thou hadst
remembered them, thou hadst the power of punishing us for them;
but thou hast judged me to be thy friend, and
hast set me every day at thine own table; nor have I wanted any
thing which one of thine own kinsmen, of greatest
esteem with thee, could have expected." When he had said this, David
resolved neither to punish Mephibosheth,
nor to condemn Ziba, as having belied his master; but said to him,
that as he had [before] granted all his estate to
Ziba, because he did not come along with him, so he [now] promised
to forgive him, and ordered that the one half of
his estate should be restored to him. (20) Whereupon Mephibosheth
said, "Nay, let Ziba take all; it suffices me
that thou hast recovered thy kingdom."
4. But David desired Barzillai the Gileadite, that great and good
man, and one that had made a plentiful provision
for him at Mahanaim, and had conducted him as far as Jordan, to
accompany him to Jerusalem, for he promised to
treat him in his old age with all manner of respect - to take care
of him, and provide for him. But Barzillai was so
desirous to live at home, that he entreated him to excuse him from
attendance on him; and said that his age was too
great to enjoy the pleasures [of a court,] since he was fourscore
years old, and was therefore making provision for
his death and burial: so he desired him to gratify him in this request,
and dismiss him; for he had no relish of his
meat, or his drink, by reason of his age; and that his ears were
too much shut up to hear the sound of pipes, or the
melody of other musical instruments, such as all those that live
with kings delight in. When he entreated for this so
earnestly, the king said, "I dismiss thee, but thou shalt grant
me thy son Chimham, and upon him I will bestow all
sorts of good things." So Barzillai left his son with him, and worshipped
the king, and wished him a prosperous
conclusion of all his affairs according to his own mind, and then
returned home; but David came to Gilgal, having
about him half the people [of Israel], and the [whole] tribe of
Judah.
5. Now the principal men of the country came to Gilgal to him with
a great multitude, and complained of the tribe of
Judah, that they had come to him in a private manner; whereas they
ought all conjointly, and with one and the same
intention, to have given him the meeting. But the rulers of the
tribe of Judah desired them not to be displeased, if
they had been prevented by them; for, said they, "We are David's
kinsmen, and on that account we the rather took
care of him, and loved him, and. so came first to him;" yet had
they not, by their early coming, received any gifts
from him, which might give them who came last any uneasiness. When
the rulers of the tribe of Judah had said this,
the rulers of the other tribes were not quiet, but said further,
"O brethren, we cannot but wonder at you when you
call the king your kinsman alone, whereas he that hath received
from God the power over all of us in common ought
to be esteemed a kinsman to us all; for which reason the whole people
have eleven parts in him, and you but one
part (21) we are also elder than you; wherefore you have not done
justly in coming to the king in this private and
concealed manner."
6. While these rulers were thus disputing one with another,. a certain
wicked man, who took a pleasure in seditious
practices, (his name was Sheba, the son of Bichri, of the tribe
of Benjamin,) stood up in the midst of the multitude,
and cried aloud, and spake thus to them: "We have no part in David,
nor inheritance in the son of Jesse." And
when he had used those words, he blew with a trumpet, and declared
war against the king; and they all left David,
and followed him; the tribe of Judah alone staid with him, and settled
him in his royal palace at Jerusalem. But as
for his concubines, with whom Absalom his son had accompanied, truly
he removed them to another house, and
ordered those that had the care of them to make a plentiful provision
for them, but he came not near them any
more. He also appointed Amass for the captain of his forces, and
gave him the same high office which Joab before
had; and he commanded him to gather together, out of the tribe of
Judah, as great an army as he could, and come
to him within three days, that he might deliver to him his entire
army, and might send him to fight against [Sheba]
the son of Bichri. Now while Amass was gone out, and made some delay
in gathering the army together, and so was
not yet returned, on the third day the king said to Joab, "It is
not fit we should make any delay in this affair of
Sheba, lest he get a numerous army about him, and be the occasion
of greater mischief, and hurt our affairs more
than did Absalom himself; do not thou therefore wait any longer,
but take such forces as thou hast at hand, and that
[old] body of six hundred men, and thy brother Abishai, with thee,
and pursue after our enemy, and endeavor to
fight him wheresoever thou canst overtake him. Make haste to prevent
him, lest he seize upon some fenced cities,
and cause us great labor and pains before we take him."
7. So Joab resolved to make no delay, but taking with him his brother,
and those six hundred men, and giving
orders that the rest of the army which was at Jerusalem should follow
him, he marched with great speed against
Sheba; and when he was come to Gibeon, which is a village forty
furlongs distant from Jerusalem, Amasa brought a
great army with him, and met Joab. Now Joab was girded with a sword,
and his breastplate on; and when Amasa
came near him to salute him, he took particular care that his sword
should fall out, as it were, of its own accord: so
he took it up from the ground, and while he approached Amasa, who
was then near him, as though he would kiss
him, he took hold of Amasa's beard with his other hand, and he smote
him in his belly when he did not foresee it,
and slew him. This impious and altogether profane action Joab did
to a good young man, and his kinsman, and one
that had done him no injury, and this out of jealousy that he would
obtain the chief command of the army, and be in
equal dignity with himself about the king; and for the same cause
it was that he killed Abner. But as to that former
wicked action, the death of his brother Asahel, which he seemed
to revenge, afforded him a decent pretense, and
made that crime a pardonable one; but in this murder of Amasa there
was no such covering for it. Now when Joab
had killed this general, he pursued after Sheba, having left a man
with the dead body, who was ordered to proclaim
aloud to the army, that Amasa was justly slain, and deservedly punished.
"But," said he, "if you be for the king,
follow Joab his general, and Abishai, Joab's brother:" but because
the body lay on the road, and all the multitude
came running to it, and, as is usual with the multitude, stood wondering
a great while at it, he that guarded it
removed it thence, and carried it to a certain place that was very
remote from the road, and there laid it, and
covered it with his garment. When this was done, all the people
followed Joab. Now as he pursued Sheba through
all the country of Israel, one told him that he was in a strong
city, called Abelbeth-maachah. Hereupon Joab went
thither, and set about it with his army, and cast up a bank round
it, and ordered his soldiers to undermine the walls,
and to overthrow them; and since the people in the city did not
admit him, he was greatly displeased at them.
8. Now there was a woman of small account, and yet both wise and
intelligent, who seeing her native city lying at
the last extremity, ascended upon the wall, and, by means of the
armed men, called for Joab; and when he came to
her, she began to say, That "God ordained kings and generals of
armies, that they might cut off the enemies of the
Hebrews, and introduce a universal peace among them; but thou art
endeavoring to overthrow and depopulate a
metropolis of the Israelites, which hath been guilty of no offense."
But he replied, "God continue to be merciful
unto me: I am disposed to avoid killing any one of the people, much
less would I destroy such a city as this; and if
they will deliver me up Sheba, the son of Bichri, who hath rebelled
against the king, I will leave off the siege, and
withdraw the army from the place." Now as soon as the woman heard
what Joab said, she desired him to intermit
the siege for a little while, for that he should have the head of
his enemy thrown out to him presently. So she went
down to the citizens, and said to them, "Will you be so wicked as
to perish miserably, with your children and wives,
for the sake of a vile fellow, and one whom nobody knows who he
is? And will you have him for your king instead of
David, who hath been so great a benefactor to you, and oppose your
city alone to such a mighty and strong army?"
So she prevailed with them, and they cut off the head of Sheba,
and threw it into Joab's army. When this was done,
the king's general sounded a retreat, and raised the siege. And
when he was come to Jerusalem, he was again
appointed to be general of all the people. The king also constituted
Benaiah captain of the guards, and of the six
hundred men. He also set Adoram over the tribute, and Sabathes and
Achilaus over the records. He made Sheva
the scribe, and appointed Zadok and Abiathar the high priests.
CHAPTER 12
HOW THE HEBREWS WERE DELIVERED FROM A FAMINE WHEN THE GIBEONITES
HAD CAUSED PUNISHMENT TO BE INFLICTED FOR THOSE OF THEM THAT HAD BEEN SLAIN:
AS ALSO, WHAT
GREAT ACTIONS WERE PERFORMED AGAINST THE PHILISTINES BY DAVID, AND
THE MEN OF VALOR ABOUT HIM
1. AFTER this, when the country was greatly afflicted with a famine,
David besought God to have mercy on the
people, and to discover to him what was the cause of it, and how
a remedy might be found for that distemper. And
when the prophets answered, that God would have the Gibeonites avenged
whom Saul the king was so wicked as to
betray to slaughter, and had not observed the oath which Joshua
the general and the senate had sworn to them: If,
therefore, said God, the king would permit such vengeance to be
taken for those that were slain as the Gibeonites
should desire, he promised that he would be reconciled to them,
and free the multitude from their miseries. As soon
therefore as the king understood that this it was which God sought,
he sent for the Gibeonites, and asked them
what it was they should have; and when they desired to have seven
sons of Saul delivered to them to be punished,
he delivered them up, but spared Mephibosheth the son of Jonathan.
So when the Gibeonites had received the
men, they punished them as they pleased; upon which God began to
send rain, and to recover the earth to bring
forth its fruits as usual, and to free it from the foregoing drought,
so that the country of the Hebrews flourished
again. A little afterward the king made war against the Philistines;
and when he had joined battle with them, and put
them to flight, he was left alone, as he was in pursuit of them;
and when he was quite tired down, he was seen by
one of the enemy, his name was Achmon, the son of Araph, he was
one of the sons of the giants. He had a spear,
the handle of which weighed three hundred shekels, and a breastplate
of chain-work, and a sword. He turned back,
and ran violently to slay [David] their enemy's king, for he was
quite tired out with labor; but Abishai, Joab's
brother, appeared on the sudden, and protected the king with his
shield, as he lay down, and slew the enemy. Now
the multitude were very uneasy at these dangers of the king, and
that he was very near to be slain; and the rulers
made him swear that he would no more go out with them to battle,
lest he should come to some great misfortune by
his courage and boldness, and thereby deprive the people of the
benefits they now enjoyed by his means, and of
those that they might hereafter enjoy by his living a long time
among them.
2. When the king heard that the Philistines were gathered together
at the city Gazara, he sent an army against
them, when Sibbechai the Hittite, one of David's most courageous
men, behaved himself so as to deserve great
commendation, for he slew many of those that bragged they were the
posterity of the giants, and vaunted
themselves highly on that account, and thereby was the occasion
of victory to the Hebrews. After which defeat, the
Philistines made war again; and when David had sent an army against
them, Nephan his kinsman fought in a single
combat with the stoutest of all the Philistines, and slew him, and
put the rest to flight. Many of them also were slain
in the fight. Now a little while after this, the Philistines pitched
their camp at a city which lay not far off the bounds
of the country of the Hebrews. They had a man who was six cubits
tall, and had on each of his feet and hands one
more toe and finger than men naturally have. Now the person who
was sent against them by David out of his army
was Jonathan, the son of Shimea, who fought this man in a single
combat, and slew him; and as he was the person
who gave the turn to the battle, he gained the greatest reputation
for courage therein. This man also vaunted
himself to be of the sons of the giants. But after this fight the
Philistines made war no more against the Israelites.
3. And now David being freed from wars and dangers, and enjoying
for the future a profound peace, (22) composed
songs and hymns to God of several sorts of metre; some of those
which he made were trimeters, and some were
pentameters. He also made instruments of music, and taught the Levites
to sing hymns to God, both on that called
the sabbath day, and on other festivals. Now the construction of
the instruments was thus: The viol was an
instrument of ten strings, it was played upon with a bow; the psaltery
had twelve musical notes, and was played
upon by the fingers; the cymbals were broad and large instruments,
and were made of brass. And so much shall
suffice to be spoken by us about these instruments, that the readers
may not be wholly unacquainted with their
nature.
4. Now all the men that were about David were men of courage. Those
that were most illustrious and famous of
them for their actions were thirty-eight; of five of whom I will
only relate the performances, for these will suffice to
make manifest the virtues of the others also; for these were powerful
enough to subdue countries, and conquer
great nations. First, therefore, was Jessai, the son of Achimaas,
who frequently leaped upon the troops of the
enemy, and did not leave off fighting till he overthrew nine hundred
of them. After him was Eleazar, the son of
Dodo, who was with the king at Arasam. This man, when once the Israelites
were under a consternation at the
multitude of the Philistines, and were running away, stood alone,
and fell upon the enemy, and slew many of them,
till his sword clung to his band by the blood he had shed, and till
the Israelites, seeing the Philistines retire by his
means, came down from the mountains and pursued them, and at that
time won a surprising and a famous victory,
while Eleazar slew the men, and the multitude followed and spoiled
their dead bodies. The third was Sheba, the son
of Ilus. Now this man, when, in the wars against the Philistines,
they pitched their camp at a place called Lehi, and
when the Hebrews were again afraid of their army, and did not stay,
he stood still alone, as an army and a body of
men; and some of them he overthrew, and some who were not able to
abide his strength and force he pursued.
These are the works of the hands, and of fighting, which these three
performed. Now at the time when the king was
once at Jerusalem, and the army of the Philistines came upon him
to fight him, David went up to the top of the
citadel, as we have already said, to inquire of God concerning the
battle, while the enemy's camp lay in the valley
that extends to the city Bethlehem, which is twenty furlongs distant
from Jerusalem. Now David said to his
companions, "We have excellent water in my own city, especially
that which is in the pit near the gate," wondering
if any one would bring him some of it to drink; but he said that
he would rather have it than a great deal of money.
When these three men heard what he said, they ran away immediately,
and burst through the midst of their
enemy's camp, and came to Bethlehem; and when they had drawn the
water, they returned again through the
enemy's camp to the king, insomuch that the Philistines were so
surprised at their boldness and alacrity, that they
were quiet, and did nothing against them, as if they despised their
small number. But when the water was brought to
the king, he would not drink it, saying, that it was brought by
the danger and the blood of men, and that it was not
proper on that account to drink it. But he poured it out to God,
and gave him thanks for the salvation of the men.
Next to these was Abishai, Joab's brother; for he in one day slew
six hundred. The fifth of these was Benaiah, by
lineage a priest; for being challenged by [two] eminent men in the
country of Moab, he overcame them by his valor,
Moreover, there was a man, by nation an Egyptian, who was of a vast
bulk, and challenged him, yet did he, when he
was unarmed, kill him with his own spear, which he threw at him;
for he caught him by force, and took away his
weapons while he was alive and fighting, and slew him with his own
weapons. One may also add this to the
forementioned actions of the same man, either as the principal of
them in alacrity, or as resembling the rest. When
God sent a snow, there was a lion who slipped and fell into a certain
pit, and because the pit's mouth was narrow it
was evident he would perish, being enclosed with the snow; so when
he saw no way to get out and save himself, he
roared. When Benaiah heard the wild beast, he went towards him,
and coming at the noise he made, he went down
into the mouth of the pit and smote him, as he struggled, with a
stake that lay there, and immediately slew him. The
other thirty-three were like these in valor also.
CHAPTER 13
THAT WHEN DAVID HAD NUMBERED THE PEOPLE, THEY WERE PUNISHED; AND
HOW THE DIVINE COMPASSION RESTRAINED THAT PUNISHMENT
1. NOW king David was desirous to know how many ten thousands there
were of the people, but forgot the
commands of Moses, (23) who told them beforehand, that if the multitude
were numbered, they should pay half a
shekel to God for every head. Accordingly the king commanded Joab,
the captain of his host, to go and number the
whole multitude; but when he said there was no necessity for such
a numeration, he was not persuaded [to
countermand it], but he enjoined him to make no delay, but to go
about the numbering of the Hebrews immediately.
So Joab took with him the heads of the tribes, and the scribes,
and went over the country of the Israelites, and took
notice how numerous the multitude were, and returned to Jerusalem
to the king, after nine months and twenty days;
and he gave in to the king the number of the people, without the
tribe of Benjamin, for he had not yet numbered
that tribe, no more than the tribe of Levi, for the king repented
of his having sinned against God. Now the number
of the rest of the Israelites was nine hundred thousand men, who
were able to bear arms and go to war; but the
tribe of Judah, by itself, was four hundred thousand men.
2. Now when the prophets had signified to David that God was angry
at him, he began to entreat him, and to desire
he would be merciful to him, and forgive his sin. But God sent Nathan
the prophet to him, to propose to him the
election of three things, that he might choose which he liked best:
Whether he would have famine come upon the
country for seven years, or would have a war, and be subdued three
months by his enemies? or, whether God
should send a pestilence and a distemper upon the Hebrews for three
days? But as he was fallen to a fatal choice of
great miseries, he was in trouble, and sorely confounded; and when
the prophet had said that he must of necessity
make his choice, and had ordered him to answer quickly, that he
might declare what he had chosen to God, the king
reasoned with himself, that in case he should ask for famine, he
would appear to do it for others, and without danger
to himself, since he had a great deal of corn hoarded up, but to
the harm of others; that in case he should choose to
be overcome [by his enemies] for three months, he would appear to
have chosen war, because he had valiant men
about him, and strong holds, and that therefore he feared nothing
therefrom: so he chose that affliction which is
common to kings and to their subjects, and in which the fear was
equal on all sides; and said this beforehand, that it
was much better to fall into the hands of God, than into those of
his enemies.
3. When the prophet had heard this, he declared it to God; who thereupon
sent a pestilence and a mortality upon
the Hebrews; nor did they die after one and the same manner, nor
so that it was easy to know what the distemper
was. Now the miserable disease was one indeed, but it carried them
off by ten thousand causes and occasions,
which those that were afflicted could not understand; for one died
upon the neck of another, and the terrible malady
seized them before they were aware, and brought them to their end
suddenly, some giving up the ghost immediately
with very great pains and bitter grief, and some were worn away
by their distempers, and had nothing remaining to
be buried, but as soon as ever they fell were entirely macerated;
some were choked, and greatly lamented their
case, as being also stricken with a sudden darkness; some there
were who, as they were burying a relation, fell
down dead, without finishing the rites of the funeral. Now there
perished of this disease, which began with the
morning, and lasted till the hour of dinner, seventy thousand. Nay,
the angel stretched out his hand over Jerusalem,
as sending this terrible judgment upon it. But David had put on
sackcloth, and lay upon the ground, entreating God,
and begging that the distemper might now cease, and that he would
be satisfied with those that had already
perished. And when the king looked up into the air, and saw the
angel carried along thereby into Jerusalem, with
his sword drawn, he said to God, that he might justly be punished,
who was their shepherd, but that the sheep ought
to be preserved, as not having sinned at all; and he implored God
that he would send his wrath upon him, and upon
all his family, but spare the people.
4. When God heard his supplication, he caused the pestilence to cease,
and sent Gad the prophet to him, and
commanded him to go up immediately to the thrashing-floor of Araunah
the Jebusite, and build an altar there to
God, and offer sacrifices. When David heard that, he did not neglect
his duty, but made haste to the place
appointed him. Now Araunah was thrashing wheat; and when he saw
the king and all his servants coming to him, he
ran before, and came to him and worshipped him: he was by his lineage
a Jebusite, but a particular friend of
David's; and for that cause it was that, when he overthrew the city,
he did him no harm, as we informed the reader a
little before. Now Araunah inquired, "Wherefore is my lord come
to his servant?" He answered, to buy of him the
thrashing-floor, that he might therein build an altar to God, and
offer a sacrifice. He replied, that he freely gave him
both the thrashing-floor and the ploughs and the oxen for a burnt-offering;
and he besought God graciously to
accept his sacrifice. But the king made answer, that he took his
generosity and magnanimity loudly, and accepted
his good-will, but he desired him to take the price of them all,
for that it was not just to offer a sacrifice that cost
nothing. And when Araunah said he would do as he pleased, he bought
the thrashing-floor of him for fifty shekels.
And when he had built an altar, he performed Divine service, and
brought a burnt-offering, and offered
peace-offerings also. With these God was pacified, and became gracious
to them again. Now it happened that
Abraham (24)came and offered his son Isaac for a burnt-offering
at that very place; and when the youth was ready
to have his throat cut, a ram appeared on a sudden, standing by
the altar, which Abraham sacrificed in the stead of
his son, as we have before related. Now when king David saw that
God had heard his prayer, and had graciously
accepted of his sacrifice, he resolved to call that entire place
The Altar of all the People, and to build a temple to God
there; which words he uttered very appositely to what was to be
done afterward; for God sent the prophet to him,
and told him that there should his son build him an altar, that
son who was to take the kingdom after him.
CHAPTER 14
THAT DAVID MADE GREAT PREPARATIONS FOR THE HOUSE OF GOD; AND THAT,
UPON ADONIJAH'S ATTEMPT TO GAIN THE KINGDOM, HE APPOINTED SOLOMON TO REIGN
1. AFTER the delivery of this prophecy, the king commanded the strangers
to be numbered; and they were found
to be one hundred and eighty thousand; of these he appointed fourscore
thousand to be hewers of stone, and the
rest of the multitude to carry the stones, and of them he set over
the workmen three thousand and five hundred. He
also prepared a great quantity of iron and brass for the work, with
many (and those exceeding large) cedar trees;
the Tyrians and Sidonians sending them to him, for he had sent to
them for a supply of those trees. And he told his
friends that these things were now prepared, that he might leave
materials ready for the building of the temple to
his son, who was to reign after him, and that he might not have
them to seek then, when he was very young, and by
reason of his age unskillful in such matters, but might have them
lying by him, and so might the more readily
complete the work.
2. So David called his son Solomon, and charged him, when he had
received the kingdom, to build a temple to God,
and said, "!I was willing to build God a temple myself, but he prohibited
me, because I was polluted with blood and
wars; but he hath foretold that Solomon, my youngest son, should
build him a temple, and should be called by that
name; over whom he hath promised to take the like care as a father
takes over his son; and that he would make the
country of the Hebrews happy under him, and that, not only in other
respects, but by giving it peace and freedom
from wars, and from internal seditions, which are the greatest of
all blessings. Since, therefore," says he, "thou
wast ordained king by God himself before thou wast born, endeavor
to render thyself worthy of this his providence,
as in other instances, so particularly in being religious, and righteous,
and courageous. Keep thou also his
commands and his laws, which he hath given us by Moses, and do not
permit others to break them. Be zealous also
to dedicate to God a temple, which he hath chosen to be built under
thy reign; nor be thou aftrighted by the
vastness of the work, nor set about it timorously, for I will make
all things ready before I die: and take notice, that
there are already ten thousand talents of gold, and a hundred thousand
talents of silver (25) collected together. I
have also laid together brass and iron without number, and an immense
quantity of timber and of stones. Moreover,
thou hast many ten thousand stone-cutters and carpenters; and if
thou shalt want any thing further, do thou add
somewhat of thine own. Wherefore, if thou performest this work,
thou wilt be acceptable to God, and have him for
thy patron." David also further exhorted the rulers of the people
to assist his son in this building, and to attend to
the Divine service, when they should be free from all their misfortunes,
for that they by this means should enjoy,
instead of them, peace and a happy settlement, with which blessings
God rewards such men as are religious and
righteous. He also gave orders, that when the temple should be once
built, they should put the ark therein, with the
holy vessels; and he assured them that they ought to have had a
temple long ago, if their fathers had not been
negligent of God's commands, who had given it in charge, that when
they had got the possession of this land, they
should build him a temple. Thus did David discourse to the governors,
and to his son.
3. David was now in years, and his body, by length of time, was become
cold, and benumbed, insomuch that he could
get no heat by covering himself with many clothes; and when the
physicians came together, they agreed to this
advice, that a beautiful virgin, chosen out of the whole country,
should sleep by the king's side, and that this damsel
would communicate heat to him, and be a remedy against his numbness.
Now there was found in the city one
woman, of a superior beauty to all other women, (her name was Abishag,)
who, sleeping with the king, did no more
than communicate warmth to him, for he was so old that he could
not know her as a husband knows his wife. But of
this woman we shall speak more presently.
4. Now the fourth son of David was a beautiful young man, and tall,
born to him of Haggith his wife. He was named
Adonijah, and was in his disposition like to Absalom; and exalted
himself as hoping to be king, and told his friends
that he ought to take the government upon him. He also prepared
many chariots and horses, and fifty men to run
before him. When his father saw this, he did not reprove him, nor
restrain him from his purpose, nor did he go so far
as to ask wherefore he did so. Now Adonijah had for his assistants
Joab the captain of the army, and Abiathar the
high priest; and the only persons that opposed him were Zadok the
high priest, and the prophet Nathan, and
Benaiah, who was captain of the guards, and Shimei, David's friend,
with all the other most mighty men. Now
Adonijah had prepared a supper out of the city, near the fountain
that was in the king's paradise, and had invited all
his brethren except Solomon, and had taken with him Joab the captain
of the army, and: Abiathar, and the rulers of
the tribe of Judah, but had not invited to this feast either Zadok
the high priest, or Nathan the prophet, or Benaiah
the captain of the guards, nor any of those of the contrary party.
This matter was told by Nathan the prophet to
Bathsheba, Solomon's mother, that Adonijah was king, and that David
knew nothing of it; and he advised her to
save herself and her son Solomon, and to go by herself to David,
and say to him, that he had indeed sworn that
Solomon should reign after him, but that in the mean time Adonijah
had already taken the kingdom. He said that
he, the prophet himself, would come after her, and when she had
spoken thus to the king, would confirm what she
had said. Accordingly Bathsheba agreed with Nathan, and went in
to the king and worshipped him, and when she
had desired leave to speak with him, she told him all things in
the manner that Nathan had suggested to her; and
related what a supper Adonijah had made, and who they were whom
he had invited; Abiathar the and Joab the
general, and David's sons, excepting Solomon and his intimate friends.
She also said that all the people had their
eyes upon him, to know whom he would choose for their king. She
desired him also to consider how, after his
departure, Adonijah, if he were king, would slay her and her son
Solomon.
5. Now, as Bathsheba was speaking, the keeper of the king's chambers
told him that Nathan desired to see him.
And when the king had commanded that he should be admitted, he came
in, and asked him whether he had ordained
Adonijah to be king, and delivered the government to him, or not;
for that he had made a splendid supper, and
invited all his sons, except Solomon; as also that he had invited
Joab, the captain of his host, [and Abiathar the high
priest,] who are feasting with applauses, and many joyful sounds
of instruments, and wish that his kingdom may last
for ever; but he hath not invited me, nor Zadok the high priest,
nor Benaiah the captain of the guards; and it is but
fit that all should know whether this be done by thy approbation
or not. When Nathan had said thus, the king
commanded that they should call Bathsheba to him, for she had gone
out of the room when the prophet came. And
when Bathsheba was come, David said, "I swear by Almighty God, that
thy son Solomon shall certainly he king, as
I formerly swore; and that he shall sit upon my throne, and that
this very day also." So Bathsheba worshipped him,
and wished him a long life; and the king sent for Zadok the high
priest, and Benaiah the captain of the guards; and
when they were come, he ordered them to take with them Nathan the
prophet, and all the armed men about the
palace, and to set his son Solomon upon the king's mule, and to
carry him out of the city to the fountain called
Gihon, and to anoint him there with the holy oil, and to make him
king. This he charged Zadok the high priest, and
Nathan the prophet, to do, and commanded them to follow Solomon
through the midst of the city, and to sound the
trumpets, and wish aloud that Solomon the king may sit upon the
royal throne for ever, that so all the people may
know that he is ordained king by his father. He also gave Solomon
a charge concerning his government, to rule the
whole nation of the Hebrews, and particularly the tribe of Judah,
religiously and righteously. And when Benaiah had
prayed to God to be favorable to Solomon, without any delay they
set Solomon upon the mule, and brought him out
of the city to the fountain, and anointed him with oil, and brought
him into the city again, with acclamations and
wishes that his kingdom might continue a long time: and when they
had introduced him into the king's house, they
set him upon the throne; whereupon all the people betook themselves
to make merry, and to celebrate a festival,
dancing and delighting themselves with musical pipes, till both
the earth and the air echoed with the multitude of the
instruments of music.
6. Now when Adonijah and his guests perceived this noise, they were
in disorder; and Joab the captain of the host
said he was not pleased with these echoes, and the sound of these
trumpets. And when supper was set before them,
nobody tasted of it, but they were all very thoughtful what would
be the matter. Then Jonathan, the son of Abiathar
the high priest, came running to them; and when Adonijah saw the
young man gladly, and said to him that he was a
good messenger, he declared to them the whole matter about Solomon,
and the determination of king David:
hereupon both Adonijah and all the guests rose hastily from the
feast, and every one fled to their own homes.
Adonijah also, as afraid of the king for what he had done, became
a supplicant to God, and took hold of the horns of
the altar, which were prominent. It was also told Solomon that he
had so done; and that he desired to receive
assurances from him that he would not remember the injury he had
done, and not inflict any severe punishment for
it. Solomon answered very mildly and prudently, that he forgave
him this his offense; but said withal, that if he were
found out in any attempt for new innovations, that he would be the
author of his own punishment. So he sent to him,
and raised him up from the place of his supplication. And when he
was come to the king, and had worshipped him,
the king bid him go away to his own house, and have no suspicion
of any harm; and desired him to show himself a
worthy man, as what would tend to his own advantage.
7. But David, being desirous of ordaining his son king of all the
people, called together their rulers to Jerusalem,
with the priests and the Levites; and having first numbered the
Levites, he found them to be thirty-eight thousand,
from thirty years old to fifty; out of which he appointed twenty-three
thousand to take care of the building of the
temple, and out of the same, six thousand to be judges of the people
and scribes, four thousand for porters to the
house of God, and as many for singers, to sing to the instruments
which David had prepared, as we have said
already. He divided them also into courses: and when he had separated
the priests from them, he found of these
priests twenty-four courses, sixteen of the house of Eleazar, and
eight of that of Ithamar; and he ordained that one
course should minister to God eight days, from sabbath to sabbath.
And thus were the courses distributed by lot, in
the presence of David, and Zadok and Abiathar the high priests,
and of all the rulers; and that course which came
up first was written down as the first, and accordingly the second,
and so on to the twenty-fourth; and this partition
hath remained to this day. He also made twenty-four parts of the
tribe of Levi; and when they cast lots, they came
up in the same manner for their courses of eight days. He also honored
the posterity of Moses, and made them the
keepers of the treasures of God, and of the donations which the
kings dedicated. He also ordained that all the tribe
of Levi, as well as the priests, should serve God night and day,
as Moses had enjoined them.
8. After this he parted the entire army into twelve parts, with their
leaders [and captains of hundreds] and
commanders. Now every part had twenty-four thousand, which were
ordered to wait on Solomon, by thirty days at a
time, from the first day till the last, with the captains of thousands
and captains of hundreds. He also set rulers over
every part, such as he knew to be good and righteous men. He set
others also to take charge of the treasures, and
of the villages, and of the fields, and of the beasts, whose names
I do not think it necessary to mention. When
David had ordered all these officers after the manner before mentioned,
he called the rulers of the Hebrews, and
their heads of tribes, and the officers over the several divisions,
and those that were appointed over every work,
and every possession; and standing upon a high pulpit, he said to
the multitude as follows: "My brethren and my
people, I would have you know that I intended to build a house for
God, and prepared a large quantity of gold, and a
hundred thousand talents of silver; but God prohibited me by the
prophet Nathan, because of the wars I had on
your account, and because my right hand was polluted with the slaughter
of our enemies; but he commanded that
my son, who was to succeed me in the kingdom, should build a temple
for him. Now therefore, since you know that
of the twelve sons whom Jacob our forefather had Judah was appointed
to be king, and that I was preferred before
my six brethren, and received the government from God, and that
none of them were uneasy at it, so do I also
desire that my sons be not seditious one against another, now Solomon
has received the kingdom, but to bear him
cheerfully for their lord, as knowing that God hath chosen him;
for it is not a grievous thing to obey even a
foreigner as a ruler, if it be God's will, but it is fit to rejoice
when a brother hath obtained that dignity, since the rest
partake of it with him. And I pray that the promises of God may
be fulfilled; and that this happiness which he hath
promised to bestow upon king Solomon, over all the country, may
continue therein for all time to come. And these
promises O son, will be firm, and come to a happy end, if thou showest
thyself to be a religious and a righteous man,
and an observer of the laws of thy country; but if not, expect adversity
upon thy disobedience to them."
9. Now when the king had said this, he left off; but gave the description
and pattern of the building of the temple in
the sight of them all to Solomon: of the foundations and of the
chambers, inferior and superior; how many they were
to be, and how large in height and in breadth; as also he determined
the weight of the golden and silver vessels:
moreover, he earnestly excited them with his words to use the utmost
alacrity about the work; he exhorted the
rulers also, and particularly the tribe of Levi, to assist him,
both because of his youth, and because God had chosen
him to take care of the building of the temple, and of the government
of the kingdom. He also declared to them that
the work would be easy, and not very laborious to them, because
he had prepared for it many talents of gold, and
more of silver, with timber, and a great many carpenters and stone-cutters,
and a large quantity of emeralds, and
all sorts of precious stones; and he said, that even now he would
give of the proper goods of his own dominion two
hundred talents, and three hundred other talents of pure gold, for
the most holy place, and for the chariot of God,
the cherubim, which are to stand over and cover the ark. Now when
David had done speaking, there appeared
great alacrity among the rulers, and the priests, and the Levites,
who now contributed and made great and splendid
promises for a future Contribution; for they undertook to bring
of gold five thousand talents, and ten thousand
drams, and of silver ten thousand talents, and many ten thousand
talents of iron; and if any one had a precious
stone he brought it, and bequeathed it to be put among the treasures;
of which Jachiel, one of the posterity of
Moses, had the care.
10. Upon this occasion all the people rejoiced, as in particular
did David, when he saw the zeal and forward ambition
of the rulers, and the priests, and of all the rest; and he began
to bless God with a loud voice, calling him the Father
and Parent of the universe, and the Author of human and divine things,
with which he had adorned Solomon, the
patron and guardian of the Hebrew nation, and of its happiness,
and of that kingdom which he hath given his son.
Besides this, he prayed for happiness to all the people; and to
Solomon his son, a sound and a righteous mind, and
confirmed in all sorts of virtue; and then he commanded the multitude
to bless God; upon which they all fell down
upon the ground and worshipped him. They also gave thanks to David,
on account of all the blessings which they
had received ever since he had taken the kingdom. On the next day
he presented sacrifices to God, a thousand
bullocks, and as many lambs, which they offered for burnt-offerings.
They also offered peace-offerings, and slew
many ten thousand sacrifices; and the king feasted all day, together
with all the people; and they anointed Solomon
a second time with the oil, and appointed him to be king, and Zadok
to be the high priest of the whole multitude.
And when they had brought Solomon to the royal palace, and had set
him upon his father's throne, they were
obedient to him from that day.
CHAPTER 15
WHAT CHARGE DAVID GAVE TO HIS SON SOLOMON AT THE APPROACH OF HIS
DEATH, AND HOW MANY THINGS HE LEFT HIM FOR THE BUILDING OF THE TEMPLE
1. A LITTLE afterward David also fell into a distemper, by reason
of his age; and perceiving that he was near to
death, he called his son Solomon, and discoursed to him thus: "I
am now, O my son, going to my grave, and to my
fathers, which is the common way which all men that now are, or
shall be hereafter, must go; from which way it is no
longer possible to return, and to know any thing that is done in
this world. On which account I exhort thee, while I
am still alive, though already very near to death, in the same manner
as I have formerly said in my advice to thee,
to be righteous towards thy subjects, and religious towards God,
that hath given thee thy kingdom; to observe his
commands and his laws, which he hath sent us by Moses; and neither
do thou out of favor nor flattery allow any lust
or other passion to weigh with thee to disregard them; for if thou
transgressest his laws, thou wilt lose the favor of
God, and thou wilt turn away his providence from thee in all things;
but if thou behave thyself so as it behooves
thee, and as I exhort thee, thou wilt preserve our kingdom to our
family, and no other house will bear rule over the
Hebrews but we ourselves for all ages. Be thou also mindful of the
transgressions of Joab, (26) the captain of the
host, who hath slain two generals out of envy, and those righteous
and good men, Abner the son of Ner, and Amasa
the son of Jether; whose death do thou avenge as shall seem good
to thee, since Joab hath been too hard for me,
and more potent than myself, and so hath escaped punishment hitherto.
I also commit to thee the son of Barzillai
the Gileadite, whom, in order to gratify me, thou shalt have in
great honor, and take great care of; for we have not
done good to him first, but we only repay that debt which we owe
to his father for what he did to me in my flight.
There is also Shimei the son of Gera, of the tribe of Benjamin,
who, after he had cast many reproaches upon me,
when, in my flight, I was going to Mahanaim, met me at Jordan, and
received assurances that he should then suffer
nothing. Do thou now seek out for some just occasion, and punish
him."
2. When David had given these admonitions to his son about public
affairs, and about his friends, and about those
whom he knew to deserve punishment, he died, having lived seventy
years, and reigned seven years and six
months in Hebron over the tribe of Judah, and thirty-three years
in Jerusalem over all the country. This man was of
an excellent character, and was endowed with all virtues that were
desirable in a king, and in one that had the
preservation of so many tribes committed to him; for he was a man
of valor in a very extraordinary degree, and
went readily and first of all into dangers, when he was to fight
for his subjects, as exciting the soldiers to action by
his own labors, and fighting for them, and not by commanding them
in a despotic way. He was also of very great
abilities in understanding, and apprehension of present and future
circumstances, when he was to manage any
affairs. He was prudent and moderate, and kind to such as were under
any calamities; he was righteous and
humane, which are good qualities, peculiarly fit for kings; nor
was he guilty of any offense in the exercise of so
great an authority, but in the business of the wife of Uriah. He
also left behind him greater wealth than any other
king, either of the Hebrews or, of other nations, ever did.
3. He was buried by his son Solomon, in Jerusalem, with great magnificence,
and with all the other funeral pomp
which kings used to be buried with; moreover, he had great and immense
wealth buried with him, the vastness of
which may be easily conjectured at by what I shall now say; for
a thousand and three hundred years afterward
Hyrcanus the high priest, when he was besieged by Antiochus, that
was called the Pious, the son of Demetrius, and
was desirous of giving him money to get him to raise the siege and
draw off his army, and having no other method
of compassing the money, opened one room of David's sepulcher, and
took out three thousand talents, and gave
part of that sum to Antiochus; and by this means caused the siege
to be raised, as we have informed the reader
elsewhere. Nay, after him, and that many years, Herod the king opened
another room, and took away a great deal
of money, and yet neither of them came at the coffins of the kings
themselves, for their bodies were buried under
the earth so artfully, that they did not appear to even those that
entered into their monuments. But so much shall
suffice us to have said concerning these matters.
ENDNOTES
(1) It ought to be here noted, that Joab, Abishai, and Asahel were
all three David's nephews, the sons of his sister
Zeraiah, as 1 Chronicles 2:16; and that Amasa was also his nephew
by his other sister Abigail, ver. 17.
(2) This may be a true observation of Josephus's, that Samuel by
command from God entailed the crown on David
and his posteerity; for no further did that entail ever reach, Solomon
himself having never had any promise made
him that his posterity should always have the right to it.
(3) These words of Josephus concerning the tribe of Issachar, who
foreknew what was to come hereafter," are best
paraphrased by the parallel text. 1 Chronicles 12:32, "Who had understanding
of the times to know what Israel
ought to do;" that is, who had so much knowledge in astronomy as
to make calendars for the Israelites, that they
might keep their festivals, and plough and sow, and gather in their
harvests and vintage, in due season.
(4) What our other copies say of Mount Sion, as alone properly called
the city of David, 2 Samuel 5:6-9, and of this
its siege and conquest now by David, Josephus applies to the whole
city Jerusalem, though including the citadel
also; by what authority we do not now know perhaps, after David
had united them together, or joined the citadel to
the lower city, as sect. 2, Josephus esteemed them as one city.
However, this notion seems to be confirmed by what
the same Josephus says concerning David's and many other kings of
Judah's sepulchers, which as the authors of
the books of Kings and Chronicles say were in the city of David,
so does Josephus still say they were in Jerusalem.
The sepulcher of David seems to have been also a known place in
the several days of Hyrcanus, of Herod, and of
St. Peter, Antiq. B. XIII. ch. 8. sect. 4 B. XVI. ch. 8. sect. 1;
Acts 2:29. Now no such royal sepulchers have been
found about Mount Sion, but are found close by the north wall of
Jerusalem, which I suspect, therefore, to be these
very sepulchers. See the note on ch. 15. sect. 3. In the meantime,
Josephus's explication of the lame, and the blind,
and the maimed, as set to keep this city or citadel, seems to be
the truth, and gives the best light to that history in
our Bible. Mr. Ottius truly observes, (up. Hayercamp, p. 305,) that
Josephus never mentions Mount Sion by that
name, as taking it for an appellative, as I suppose, and not for
a proper name; he still either styles it The Citadel,
or The Upper City; nor do I see any reason for Mr. Ottius's evil
suspicions about this procedure of Josephus.
(5) Some copies of Josephus have here Solyma, or Salem; and others
Hierosolyma, or Jerusalem. The latter best
agree to what Josephus says elsewhere, (Of the War, B. VI. ch. 10.,)
that this city was called Solyma, or Salem,
before the days of Melchisedec, but was by him called Hierosolyma,
or Jerusalem. I rather suppose it to have been
so called after Abraham had received that oracle Jehovah Jireh,
"The Lord will see, or provide," Genesis 22;14.
The latter word, Jireh, with a little alteration, prefixed to the
old name Salem, Peace, will be Jerusalem; and since
that expression, "God will see," or rather, "God will provide himself
a lamb for a burnt-offering," ver. 8, 14, is
there said to have been proverbial till the days of Moses, this
seems to me the most probable derivation of that
name, which will then denote that God would provide peace by that
"Lamb of God which was to take away the sins
of the world." However, that which is put into brackets can hardly
be supposed the genuine words of Josephus, as
Dr. Hudson well judges.
(6) It deserves here to be remarked, that Saul very rarely, and David
very frequently, consulted God by Urim; and
that David aimed always to depend, not on his own prudence or abilities
but on the Divine direction, contrary to
Saul's practice. See sect. 2, and the note on Antiq. B. III. ch.
8. sect. 9; and when Saul's daughter, (but David's
wife,) Michal, laughed at David's dancing before the ark, 2 Samuel
6:16, &c., and here, sect. l, 2, 3, it is probable
she did so, because her father Saul did not use to pay such a regard
to the ark, to the Urim there inquired by, or to
God's worship before it, and because she thought it beneath the
dignity of a king to be so religious.
(7) Josephus seems to be partly in the right, when he observes here
that Uzzah was no priest, (though perhaps he
might be a Levite,) and was therefore struck dead for touching the
ark, contrary to the law, and for which profane
rashness death was the penalty by that law, Numbers 4:15, 20. See
the like before, Antiq. B. VI. ch. 1. sect. 4. It is
not improbable that the putting this ark in a cart, when it ought
to have been carried by the priests or Levites, as it
was presently here in Josephus so carried from Obededom's house
to David's, might be also an occasion of the
anger of God on that breach of his law. See Numbers 4:15; 1 Chronicles
15:13.
(8) Josephus here informs us, that, according to his understanding
of the sense of his copy of the Pentateuch,
Moses had himself foretold the building of the temple, which yet
is no where, that I know of, in our present copies.
And that this is not a mistake set down by him unwarily, appears
by what he observed before, on Antiq. B. IV. ch. 8.
sect. 46, how Moses foretold that, upon the Jews' future disobedience,
their temple should be burnt and rebuilt, and
that not once only, but several times afterward. See also Josephus's
mention of God's former commands to build
such a temple presently, ch. 14. sect. 2, contrary to our other
copies, or at least to our translation of the Hebrew, 2
Samuel 7:6, 7; 1 Chronicles 17:5, 6.
(9) Josephus seems, in this place, with our modern interpreters to
confound the two distinct predictions which God
made to David and to Nathan, concerning the building him a temple
by one of David's posterity; the one belongeth
to Solomon, the other to the Messiah; the distinction between which
is of the greatest consequence to the Christian
religion.
(10) Whether Syria Zobah, 2 Samuel 3:8; 1 Chronicles 18:3-8, be Sophene,
as Josephus here supposes; which yet
Ptolemy places beyond Euphrates, as Dr. Hudson observes here, whereas
Zobah was on this side; or whether
Josephus was not here guilty of a mistake in his geography; I cannot
certainly determine.
(11) David's reserving only one hundred chariots for himself out
of one thousand he had taken from Hadadezer,
was most probably in compliance with the law of Moses, which forbade
a king of Israel "to multiply horses to
himself," Deuteronomy 17:16; one of the principal uses of horses
in Judea at that time being for drawing their
chariots. See Joshua 12:6; and Antiq. B. V. ch. 1. sect. 18. It
deserves here to be remarked, that this Hadad, being
a very great king, was conquered by David, whose posterity yet for
several generations were called Benhadad, or
the son of Hadad, till the days of Hazael, whose son Adar or Ader
is also in our Hebrew copy (2 Kings 13:24)
written Benhadad, but in Josephus Adad or Adar. And strange it is,
that the son of Hazael, said to be such in the
same text, and in Josephus, Antiq. B. IX. ch. 8. sect. 7, should
still be called the son of Hadad. I would, therefore,
here correct our Hebrew copy from Josephus's, which seems to have
the true reading. nor does the testimony of
Nicolaus of Damascus, produced in this place by Josephus, seem to
be faultless, when it says that he was the third
of the Hadads, or second of the Benhadads, who besieged Samaria
in the days of Ahab. He must rather have been
the seventh or eighth, if there were ten in all of that name, as
we are assured there were. For this testimony makes
all the Hadads or Benhadads of the same line, and to have immediately
succeeded one another; whereas Hazael
was not of that line, nor is he called Hadad or Benhadad in any
copy. And note, that from this Hadad, in the days of
David, to the beginning of Hazael, were near two hundred years,
according to the exactest chronology of Josephus.
(12) By this great victory over the Idameans or Edomites, the posterity
of Esau, and by the consequent tribute paid
by that nation to the Jews, were the prophecies delivered to Rebecca
before Jacob and Esau were born, and by old
Isaac before his death, that the elder, Esau, (or the Edomites,)
should serve and the younger, Jacob, (or the
Israelites,) and Jacob (or the Israelites) should be Esau's (or
the Edomites') lord, remarkably fulfilled. See Antiq.
B. VIII. ch 7. sect. 6; Genesis 25;9,3; and the notes on Antiq.
B. I. ch. 18. sect. 5, 6.
(13) That a talent of gold was about seven pounds weight, see the
description of the temple ch. 13. Nor could
Josephus well estimate it higher, since he here says that David
wore it on his head perpetually.
(14) Whether Josephus saw the words of our copies, 2 Samuel 12:31,
and 1 Chronicles 20:3, that David put the
inhabitants, or at least the garrison of Rabbah, and of the other
Ammonite cities, which he besieged and took,
under, or cut them with saws, and under, or with harrows of iron,
and under, or with axes of iron, and made them
pass through the brick-kiln, is not here directly expressed. If
he saw them, as is most probable he did, he certainly
expounded them of tormenting these Ammonites to death, who were
none of those seven nations of Canaan whose
wickedness had rendered them incapable of mercy; otherwise I should
be inclinable to think that the meaning, at
least as the words are in Samuel, might only be this: That they
were made the lowest slaves, to work in sawing of
timber or stone, in harrowing the fields, in hewing timber, in making
and burning bricks, and the like hard services,
but without taking away their lives. We never elsewhere, that I
remember, meet with such methods of cruelty in
putting men to death in all the Bible, or in any other ancient history
whatsoever; nor do the words in Samuel seem
naturally to refer to any such thing.
(15) Of this weight of Absalom's hair, how in twenty or thirty years
it might well amount to two hundred shekels, or
to somewhat above six pounds avoirdupois, see the Literal Accomplishment
of Prophecies, p. 77, 78. But a late
very judicious author thinks that the LXXX. meant not its weight,
but its value, Was twenty shekels. — Dr. Wall's
Critical Notes on the Old Testament, upon 2 Samuel 14:26. It does
not appear what was Josephus's opinion: he
sets the text down honestly as he found it in his copies, only he
thought that "at the end of days," when Absalom
polled or weighed his hair, was once a week.
(16) This is one of the best corrections that Josephus's copy affords
us of a text that in our ordinary copies is
grossly corrupted. They say that this rebellion of Absalom was forty
years after what went before, (of his
reconciliation to his father,) whereas the series of the history
shows it could not be more than four years after it, as
here in Josephus; whose number is directly confirmed by that copy
of the Septuagint version whence the Armenian
translation was made, which gives us the small number of four years.
(17) This reflection of Josephus's, that God brought to nought the
dangerous counsel of Ahithophel, and directly
infatuated wicked Absalom to reject it, (which infatuation is what
the Scripture styles the judicial hardening the
hearts and blinding the eyes of men, who, by their former voluntary
wickedness, have justly deserved to be
destroyed, and are thereby brought to destruction,) is a very just
one, and in him not unfrequent. Nor does
Josephus ever puzzle himself, or perplex his readers, with subtle
hypotheses as to the manner of such judicial
infatuations by God, while the justice of them is generally so obvious.
That peculiar manner of the Divine
operations, or permissions, or the means God makes use of in such
cases, is often impenetrable by us. "Secret
things belong to the Lord our God; but those things that are revealed
belong to us, and to our children for ever, that
we may do all the words of this law," Deuteronomy 29:29. Nor have
all the subtleties of the moderns, as far as I
see, given any considerable light in this, and many other the like
points of difficulty relating either to Divine or
human operations.--See the notes on Antiq. B. V ch. 1. sect. 2;
and Antiq. B. IX. ch. 4. sect. 3.
(18) Those that take a view of my description of the gates of the
temple, will not be surprised at this account of
David's throne, both here and 2 Samuel 18:21, that it was between
two gates or portals. Gates being in cities, as
well as at the temple, large open places, with a portal at the entrance,
and another at the exit, between which
judicial causes were heard, and public consultations taken, as is
well known from several places of Scripture, 2
Chronicles 31:2; Psalm 9:14; 137:5; Proverbs 1:21; 8:3, 31; 31:23,
and often elsewhere.
(19) Since David was now in Mahanairn, and in the open place of that
city gate, which seems still to have been built
the highest of any part of the wall, and since our other copies
say he went up to the chamber over the gate, 2
Samuel 18:33, I think we ought to correct our present reading in
Josephus, and for city, should read gate, i.e.
instead of the highest part of the city, should say the highest
part of the gate. Accordingly we find David presently,
in Josephus, as well as in our other copies, 2 Samuel 19:8, sitting
as before, in the gate of the city.
(20) By David's disposal of half Mephibosheth's estate to Ziba, one
would imagine that he was a good deal
dissatisfied, and doubtful whether Mephibosheth's story were entirely
true or not; nor does David now invite him to
diet with him, as he did before, but only forgives him, if he had
been at all guilty. Nor is this odd way of mourning
that Mephibosheth made use of here, and 2 Samuel 19:24, wholly free
from suspicion by hypocrisy. If Ziba
neglected or refused to bring Mephibosheh an ass of his own, on
which he might ride to David, it is half to suppose
that so great a man as he was should not be able to procure some
other beast for the same purpose.
(21) I clearly prefer Josephus's reading here, when it supposes eleven
tribes, including Benjamin, to be on the one
side, and the tribe of Judah alone on the other, since Benjamin,
in general, had been still father of the house of
Saul, and less firm to David hitherto, than any of the rest, and
so cannot be supposed to be joined with Judah at this
time, to make it double, especially when the following rebellion
was headed by a Benjamite. See sect. 6, and 2
Samuel 20:2, 4.
(22) This section is a very remarkable one, and shows that, in the
opinion of Josephus, David composed the Book
of Psalms, not at several times before, as their present inscriptions
frequently imply, but generally at the latter end
of his life, or after his wars were over. Nor does Josephus, nor
the authors of the known books of the Old and New
Testament, nor the Apostolical Constitutions, seem to have ascribed
any of them to any other author than to David
himself. See Essay on the Old Testament, pages 174, 175. Of these
metres of the Psalms, see the note on Antiq. B.
II. ch. 16. sect. 4.
(23) The words of God by Moses, Exodus 30:12, sufficiently satisfy
the reason here given by Josephus for the
great plague mentioned in this chapter: — "When thou takest the
sum of the children of Israel after their number,
then shall they give a ransom for his soul unto the Lord, when thou
numberest them; that there be no plague
amongst them, when numberest them." Nor indeed could David's or
the neglect of executing this law at this
numeration of half a shekel apiece with them, when they came numbered.
The great reason why nations are so
committed by and with their wicked kings and governors that they
almost constantly comply with them in their of or
disobedience to the Divine laws, and suffer Divine laws to go into
disuse or contempt, in order to kings and
governors; and that they sub-political laws and commands of those
governors, instead of the righteous laws of God,
which all mankind ought ever to obey, let their kings and governors
say what they please to the contrary; this
preference of human before Divine laws seeming to me the principal
character of idolatrous or antichristian
nations. Accordingly, Josephus well observes, Antiq. B. IV. ch.
8. sect. 17, that it was the duty of the people of
Israel to take care that their kings, when they should have them,
did not exceed their proper limits of power, and
prove ungovernable by the laws of God, which would certainly be
a most pernicious thing to their Divine settlement.
Nor do I think that negligence peculiar to the Jews: those nations
which are called Christians, are sometimes
indeed very solicitous to restrain their kings and governors from
breaking the human laws of their several
kingdoms, but without the like care for restraining them from breaking
the laws of God. "Whether it be right in the
sight of God to hearken unto men more than to God, judge ye," Acts
4:19. "We ought to obey God rather than
men," ver. 29.
(24) What Josephus adds here is very remarkable, that this Mount
Moriah was not only the very place where
Abraham offered up Isaac long ago, but that God had foretold to
David by a prophet, that here his son should build
him a temple, which is not directly in any of our other copies,
though very agreeable to what is in them, particularly
in 1 Chronicles 21:25, 28; 22:1, to which places I refer the reader.
(25) Of the quantity of gold and silver expended in the building
of Solomon's temple, and whence it arose, see the
description of ch. 13.
(26) David is here greatly blamed by some for recommending Joab and
Shimei to be punished by Solomon, if he
could find a proper occasion, after he had borne with the first
a long while, and seemed to have pardoned the other
entirely, which Solomon executed accordingly; yet I cannot discern
any fault either in David or Solomon in these
cases. Joab's murder of Abner and Amasa were very barbarous, and
could not properly be forgiven either by David
or Solomon; for a dispensing power in kings for the crime of willful
murder is warranted by no law of God, nay, is
directly against it every where; nor is it, for certain, in the
power of men to grant such a prerogative to any of their
kings; though Joab was so nearly related to David, and so potent
in the army under a warlike administration, that
David durst not himself put him to death, 2 Samuel 3:39; 19:7. Shimei's
cursing the Lord's anointed, and this
without any just cause, was the highest act of treason against God
and his anointed king, and justly deserved death;
and though David could forgive treason against himself, yet had
he done no more in the case of Shimei than
promised him that he would not then, on the day of his return and
reinauguration, or upon that occasion, himself put
him to death, 2 Samuel 19:22; and he swore to him no further, ver.
23, as the words are in Josephus, than that he
would not then put him to death, which he performed; nor was Solomon
under any obligation to spare such a traitor.
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