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From: 1 Kings 2:1-4, 10-12

David’s last instructions

[1] When David’s time to die drew near, he charged Solomon his son, saying,
[2] “I am about to go the way of all the earth. Be strong, and show yourself a
man, [3] and keep the charge of the LORD your God, walking in his ways and
keeping his statutes, his commandments, his ordinances, and his testimonies,
as it is written in the law of Moses, that you may prosper in all that you do and
wherever you turn; [4] that the LORD may establish his word which he spoke
concerning me, saying, ‘If your sons take heed to their way, to walk before me
in faithfulness with all their heart and with all their soul, there shall not fail you
a man on the throne of Israel.’

Death of David

[10] Then David slept with his fathers, and was buried in the city of David. [11]
And the time that David reigned over Israel was forty years; he reigned seven
years in Hebron, and thirty-three years in Jerusalem. [12] So Solomon sat upon
the throne of David his father; and his kingdom was firmly established.

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Commentary:

2:1-4. David realizes that he is going to die soon and, like other outstanding bib-
lical figures (such as Jacob, Moses and Jesus himself), he leaves a last will be-
fore he dies. David’s consists of two parts — one religious and theological (vv. 2-
4), the other to do with political matters (vv. 5-9).

The first, although addressed to Solomon in the first instance, applies to all the
kings in the future; in fact it is valid for all men. It begins by stressing the same
thing Moses did to Joshua — be strong and act manfully (cf. Deut 31:23; Josh
1:6; etc.) — and it goes on to adopt the Mosaic teaching of the book of Deutero-
nomy: fidelity to God’s commandments leads man to happiness and success;
and, with reference to the people of God, fidelity is the condition for continuing
to dwell in the promised land. It is the people’s part of the covenant.

In general, David’s successors will not keep to their commitment, and for that
reason the nation will be split in two and eventually sent into exile. This is the
explanation the books of Kings and Deuteronomic history provide for the tragic
events of the monarchy period. But in the light of the New Testament God will
be seen to fulfill his promise: Jesus Christ, Son of David, through his perfect
obedience (cf. Phil 2) will be made king for ever (cf. Rev 1:15; 17:14; etc.).

The Bible’s notion of a king being under divine law can be applied to the exer-
cise of any type of authority for, as the Second Vatican Council teaches, “it is
clear that the political community and public authority are based on human na-
ture, and therefore that they must belong to an order established by God; never-
theless, the choice of the political regime and the appointment of rulers are left
to the free decision of the citizens. It follows that political authority, either within
the political community as such or through organizations representing the state,
must be exercised within the limits of the moral order and directed toward the
common good (understood in the dynamic sense of the term) according to the
juridical order legitimately established or due to be established. Citizens, then,
are bound in conscience to obey. Accordingly, the responsibility, the dignity,
and the importance of state rulers is clear” (Gaudium et spes, 74).

2:10. “To sleep with one’s fathers” is a Hebrew way of saying “to die”; it indirect-
ly has to do with belief in life after death: this is a meaning which will emerge la-
ter.

Given that David had won the city of Jerusalem from the Jebusites, it was con-
sidered to be his property and, in line with ancient custom (cf. Gen 25: 7-10),
when someone died he was buried on his property. The site of David’s tomb was
known to all, according to Jewish tradition (cf. Acts 2:29), and it was very richly
decorated, as Flavius Joseph reported (”Antiquitates Iudaicae”, 7, 394-395). A
summary is provided in Sirach 47:3-12 of David’s valour, glory, piety and of the
forgiveness God extended to him.

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Mark
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Mark 6
7.	And he called the twelve; and began to send them two and two, and gave them power over unclean spirits.	Et vocavit duodecim : et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum.	και προσκαλειται τους δωδεκα και ηρξατο αυτους αποστελλειν δυο δυο και εδιδου αυτοις εξουσιαν των πνευματων των ακαθαρτων
8.	And he commanded them that they should take nothing for the way, but a staff only: no scrip, no bread, nor money in their purse,	Et præcepit eis ne quid tollerent in via, nisi virgam tantum : non peram, non panem, neque in zona æs,	και παρηγγειλεν αυτοις ινα μηδεν αιρωσιν εις οδον ει μη ραβδον μονον μη πηραν μη αρτον μη εις την ζωνην χαλκον
9.	But to be shod with sandals, and that they should not put on two coats.	sed calceatos sandaliis, et ne induerentur duabus tunicis.	αλλ υποδεδεμενους σανδαλια και μη ενδυσησθε δυο χιτωνας
10.	And he said to them: Wheresoever you shall enter into an house, there abide till you depart from that place.	Et dicebat eis : Quocumque introieritis in domum, illic manete donec exeatis inde :	και ελεγεν αυτοις οπου εαν εισελθητε εις οικιαν εκει μενετε εως αν εξελθητε εκειθεν
11.	And whosoever shall not receive you, nor hear you; going forth from thence, shake off the dust from your feet for a testimony to them.	et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis.	και οσοι αν μη δεξωνται υμας μηδε ακουσωσιν υμων εκπορευομενοι εκειθεν εκτιναξατε τον χουν τον υποκατω των ποδων υμων εις μαρτυριον αυτοις αμην λεγω υμιν ανεκτοτερον εσται σοδομοις η γομορροις εν ημερα κρισεως η τη πολει εκεινη
12.	And going forth they preached that men should do penance:	Et exeuntes prædicabant ut pœnitentiam agerent :	και εξελθοντες εκηρυσσον ινα μετανοησωσιν
13.	And they cast out many devils, and anointed with oil many that were sick, and healed them.	et dæmonia multa ejiciebant, et ungebant oleo multos ægros, et sanabant.	και δαιμονια πολλα εξεβαλλον και ηλειφον ελαιω πολλους αρρωστους και εθεραπευον

(*) In v.11: αμην λεγω υμιν ανεκτοτερον εσται σοδομοις η γομορροις εν ημερα κρισεως η τη πολει εκεινη -- "Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city" is not in the translations