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  • PARALLEL HISTORY BIBLE - 1 Samuel 24:4


    CHAPTERS: 1 Samuel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: GEN - BIB - COMM


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    LXX- Greek Septuagint - 1 Samuel 24:4

    και 2532 ηλθεν 2064 5627 εις 1519 τας 3588 αγελας των 3588 ποιμνιων τας 3588 επι 1909 της 3588 οδου 3598 και 2532 ην 2258 3739 5713 εκει 1563 σπηλαιον 4693 και 2532 σαουλ 4549 εισηλθεν 1525 5627 παρασκευασασθαι και 2532 δαυιδ και 2532 οι 3588 ανδρες 435 αυτου 847 εσωτερον 2082 του 3588 σπηλαιου εκαθηντο

    Douay Rheims Bible

    And the servants of David said to him: Behold the
    day, of which the Lord said to thee: I will deliver thy enemy unto thee, that thou mayest do to him as it shall seem good in thy eyes. Then David arose, and secretly cut off the hem of Saul's robe.

    King James Bible - 1 Samuel 24:4

    And the
    men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily.

    World English Bible

    The
    men of David said to him, "Behold, the day of which Yahweh said to you, 'Behold, I will deliver your enemy into your hand, and you shall do to him as it shall seem good to you.'" Then David arose, and cut off the skirt of Saul's robe secretly.

    Early Church Father Links

    Npnf-104 iv.ix.xxiv Pg 184, Npnf-108 ii.LIV Pg 5, Npnf-108 ii.LVII Pg 8, Npnf-212 iii.iv.iv.v Pg 5

    World Wide Bible Resources


    1Samuel 24:4

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-02 vi.iv.ii.xiv Pg 3.1


    Anf-03 v.iv.vi.vii Pg 5
    Ps. vii. 9.

    From Him also shall “praise be had by every man,”5475

    5475


    Anf-02 vi.iv.vi.viii Pg 12.1


    Anf-02 vi.iv.i.vii Pg 10.1


    Anf-01 ii.ii.xlvi Pg 6
    Ps. xviii. 25, 26.

    Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. <index subject1="Anger" title="17" id="ii.ii.xlvi-p6.2"/><index subject1="Envy" subject2="its effect on Corinthian Church" title="17" id="ii.ii.xlvi-p6.3"/><index subject1="Strife, its effects" title="17" id="ii.ii.xlvi-p6.4"/>Why are there strifes, and tumults, and divisions, and schisms, and wars206

    206


    Anf-02 vi.iv.v.viii Pg 26.1


    Anf-02 vi.iv.ix Pg 267.1


    Anf-03 v.iv.vi.xviii Pg 20
    Ps. xviii. 26.

    and, “Thou shalt put away evil from among you.”6021

    6021


    Anf-01 ix.vi.xxi Pg 36
    Num. xii. 8.

    But Moses desired to see Him openly who was speaking with him, and was thus addressed: “Stand in the deep place of the rock, and with My hand I will cover thee. But when My splendour shall pass by, then thou shalt see My back parts, but My face thou shalt not see: for no man sees My face, and shall live.”4090

    4090


    Anf-03 iv.ix.ix Pg 51
    Comp. Num. xii. 5–8.

    For God the Father none ever saw, and lived.1295

    1295


    Anf-03 v.iv.v.xxii Pg 55
    Num. xii. 6–8.

    Now, although Marcion has denied4372

    4372 Noluit.

    that he is here represented as speaking with the Lord, but only as standing, yet, inasmuch as he stood “mouth to mouth,” he must also have stood “face to face” with him, to use his words,4373

    4373 It is difficult to see what this inquit means.

    not far from him, in His very glory—not to say,4374

    4374 Nedum.

    in His presence. And with this glory he went away enlightened from Christ, just as he used to do from the Creator; as then to dazzle the eyes of the children of Israel, so now to smite those of the blinded Marcion, who has failed to see how this argument also makes against him.


    Anf-03 v.ix.xiv Pg 9
    Num. xii. 6–8.

    as the apostle also expresses it, “Now we see through a glass, darkly (or enigmatically), but then face to face.”7927

    7927


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-03 v.viii.xxviii Pg 8
    Gen. ix. 5.

    Now nothing is required except that which is demanded back again, and nothing is thus demanded except that which is to be given up; and that will of course be given up, which shall be demanded and required on the ground of vengeance. But indeed there cannot possibly be punishment of that which never had any existence. Existence, however, it will have, when it is restored in order to be punished. To the flesh, therefore, applies everything which is declared respecting the blood, for without the flesh there cannot be blood. The flesh will be raised up in order that the blood may be punished.  There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require7487

    7487 Sitiant.

    their very simplicity to be interpreted.  There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”7488

    7488


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-01 ix.vii.xv Pg 3
    Gen. ix. 5, 6, LXX.

    and again, “Whosoever will shed man’s blood,4565

    4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur.

    it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566

    4566


    Anf-01 v.xv.ii Pg 6
    Gen. v. 1, Gen. ix. 6.

    And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223

    1223


    Anf-03 v.viii.xxxix Pg 9
    Gen. ix. 5, 6.

    He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542

    7542


    Anf-03 iv.iv.xv Pg 6
    See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.

    to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280

    280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note.

    are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates.  And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed.  So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281

    281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.]

    Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282

    282


    Anf-03 v.iv.ii.xxix Pg 12
    Lev. xx. 10, 13, 15.

    Now, if any limitation is set to marrying—such as the spiritual rule,2683

    2683 Ratio.

    which prescribes but one marriage under the Christian obedience,2684

    2684 In fide. Tertullian uses (De Pud. 18) “ante fidem” as synonymous with ante baptismum; similarly “post fidem.”

    maintained by the authority of the Paraclete,2685

    2685 [Bad as this is, does it argue the lapse of our author as at this time complete?]

    —it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, “It remaineth that they who have wives be as though they had none,”2686

    2686


    Treasury of Scriptural Knowledge, Chapter 24

    VERSE 	(4) - 

    1Sa 26:8-11 2Sa 4:8 Job 31:31


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