And it came to pass at the return of the year, at the time when kings go forth to war, that David sent Joab and his servants with him, and all Israel, and they spoiled the children of Ammon, and besieged Rabba: but David remained in Jerusalem.2 In the mean time it happened that David arose from his bed after noon, and walked upon the roof of the king’s house: and he saw from the roof of his house a woman washing herself, over against him: and the woman was very beautiful.3 And the king sent, and inquired who the woman was. And it was told him, that she was Bethsabee the daughter of Eliam, the wife of Urias the Hethite.4 And David sent messengers, and took her, and she came in to him, and he slept with her: and presently she was purified from her uncleanness:5 And she returned to her house having conceived. And she sent and told David, and said: I have conceived.6 And David sent to Joab, saying: Send me Urias the Hethite. And Joab sent Urias to David.7 And Urias came to David. And David asked how Joab did, and the people, and how the war was carried on.8 And David said to Urias: Go into thy house, and wash thy feet. And Urias went out from the king’s house, and there went out after him a mess of meat from the king.9 But Urias slept before the gate of the king’s house, with the other servants of his lord, and went not down to his own house.10 And it was told David by some that said: Urias went not to his house. And David said to Urias: Didst thou not come from thy journey? why didst thou not go down to thy house?13 And David called him to eat and to drink before him, and he made him drunk: and he went out in the evening, and slept on his couch with the servants of his lord, and went not down into his house.14 And when the morning was come, David wrote a letter to Joab: and sent it by the hand of Urias,15 Writing in the letter: Set ye Urias in the front of the battle, where the fight is strongest: and leave ye him, that he may be wounded and die.16 Wherefore as Joab was besieging the city, he put Urias in the place where he knew the bravest men were.17 And the men coming out of the city, fought against Joab, and there fell some of the people of the servants of David, and Urias the Hethite was killed also.
It would be better for the sun to be extinguished than for David's words to be forgotten and not transmitted to others. He fell into adultery and envy. For he saw, he says, a beautiful woman bathing and became enamored of her; and later he succeeded in doing all that he fancied.And the prophet was found in adultery, the pearl in mud. However, he did not yet understand that he had sinned, the passion ravaged him to such a great extent. Because, when the charioteer gets drunk, the chariot moves in an irregular, disorderly manner. What the charioteer is to the chariot, the soul is to the body. If the soul becomes darkened, the body rolls in mud. As long as the charioteer stands firm, the chariot drives smoothly. However, when he becomes exhausted and is unable to hold the reins firmly, you see this very chariot in terrible danger. This exact same thing happens to human beings. As long as the soul is sober and vigilant, this very body remains in purity. However, when the soul is darkened, this very body rolls in mud and in lusts.
Therefore, what did David do? He committed adultery; yet neither was he aware nor was he censured by anyone. This occurred in his most venerable years, so you may learn that, if you are indolent, not even old age benefits you, nor, if you are earnest, can youthful years seriously harm you. Behavior does not depend on age but on the direction of the will.…
So you may learn that the affairs of prudence rely upon the will and do not depend on age, just remember that David was found in his venerable years falling into adultery and committing murder; and he reached such a pathetic state that he was unaware that he had sinned, because his mind, which was the charioteer, was drunk from debauchery.
Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.4 Wash me yet more from my iniquity, and cleanse me from my sin.5 For I know my iniquity, and my sin is always before me.6 To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged.6 To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged.7 For behold I was conceived in iniquities; and in sins did my mother conceive me.10 To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.11 Turn away thy face from my sins, and blot out all my iniquities.
People are in error who think that the priests of the Lord, after a lapse, although they may have exhibited true repentance, are not capable of ministering to the Lord and engaging their honorable offices, even though they may lead a good life thereafter and perform their priesthood correctly. Individuals who hold this opinion are not only in error but also seem to argue and act in opposition to the power of the keys committed to the church, of which it is said, "Whatever you shall loose on earth shall be loosed in heaven." In short, this opinion either is not the Lord's or it is true. Be that as it may, we believe without hesitation that both the priests of the Lord and other believers may return to their place of honor after a proper satisfaction for their error, as the Lord testifies through his prophet: "Shall he who falls not also rise again? and shall he who turns away not return?" In another passage the Lord says, "I desire not the death of the sinner, but that he may turn and live." The prophet David, on his repentance, said, "Restore to me the joy of your salvation, and uphold me with your free Spirit." And he indeed, after his repentance, taught others also and offered sacrifice to God, giving thereby an example to the teachers of the holy church, that if they have fallen and thereafter have exhibited a right repentance to God, they may do both things in like manner. For he taught when he said, "I will teach transgressors your ways, and sinners will be converted to you." And he offered sacrifice for himself when he said, "The sacrifice for God is a broken spirit." For the prophet, seeing his own transgressions purged by repentance, had no doubt as to healing those of others by preaching and by making offering to God. Thus the shedding of tears moves the mind's feeling (passionem). And when the satisfaction is made good, the mind is turned aside from anger. For how does that person think that mercy will be shown to himself, who does not forgive his neighbor? If offences abound, then, let mercy also abound; for with the Lord there is mercy, and with him is plentiful redemption.
And he said: So is the kingdom of God, as if a man should cast seed into the earth,27 And should sleep, and rise, night and day, and the seed should spring, and grow up whilst he knoweth not.28 For the earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear.†29 And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.30 And he said: To what shall we liken the kingdom of God? or to what parable shall we compare it?31 It is as a grain of mustard seed: which when it is sown in the earth, is less than all the seeds that are in the earth:32 And when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, so that the birds of the air may dwell under the shadow thereof.†33 And with many such parables, he spoke to them the word, according as they were able to hear.34 And without parable he did not speak unto them; but apart, he explained all things to his disciples.
(non occ. leg. ap. Possin. Cyril.) And also because the wisdom spoken amongst the perfect expands, to an extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.
(non occ. sed v. Cat. in Marc.) Then after this, Mark, who delights in brevity, to shew the nature of the parables, subjoins, And with many such parables spake he the word unto them as they could hear him.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)