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PARALLEL HISTORY BIBLE - 1 Samuel 24:5
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
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LXX- Greek Septuagint - 1 Samuel 24:5 και 2532 ειπον 2036 5627 οι 3588 ανδρες 435 δαυιδ προς 4314 αυτον 846 ιδου 2400 5628 η 2228 1510 5753 3739 3588 ημερα 2250 αυτη 846 3778 ην 2258 3739 5713 ειπεν 2036 5627 κυριος 2962 προς 4314 σε 4571 παραδουναι 3860 5629 τον 3588 εχθρον 2190 σου 4675 εις 1519 τας 3588 χειρας 5495 σου 4675 και 2532 ποιησεις 4160 5692 αυτω 846 ως 5613 αγαθον 18 εν 1722 1520 οφθαλμοις 3788 σου 4675 και 2532 ανεστη 450 5627 δαυιδ και 2532 αφειλεν 851 5627 το 3588 πτερυγιον 4419 της 3588 διπλοιδος της 3588 σαουλ 4549 λαθραιως
Douay Rheims Bible After which David's heart struck him, because he had cut off the hem of Saul's robe.
King James Bible - 1 Samuel 24:5 And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt.
World English Bible It happened afterward, that David's heart struck him, because he had cut off Saul's skirt.
Early Church Father Links Npnf-102 iv.XVII.6 Pg 4, Npnf-104 iv.ix.xxiv Pg 184, Npnf-108 ii.LI Pg 16
World Wide Bible Resources
1Samuel 24:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.ii.vii Pg 14.2
Anf-02 vi.iii.iii.iv Pg 4.1
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX. that when “He looked for righteousness therefrom, there was only a cry”4704 4704
Anf-02 vi.ii.x Pg 40.1
Anf-03 v.iv.v.xii Pg 26
Ex. xx. 16. by the word thine3877 3877
Anf-03 v.iv.v.xvi Pg 58
Ex. xx. 13–16. —He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance,4091 4091 Merito. to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”4092 4092
Anf-03 iv.ix.iii Pg 19
Comp. Ex. xxi. 24, 25; Lev. xxiv. 17–22; Deut. xix. 11–21; Matt. v. 38. But the new law’s wont was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land.1179 1179
Npnf-201 iii.xvi.iv Pg 81
*marg:
Anf-03 vi.iv.xxix Pg 6
1 Kings xviii.; James v. 17, 18. and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires,8949 8949 i.e. “the angel who preserved in the furnace the three youths besprinkled, as it were, with dewy shower” (Muratori quoted by Oehler). [Apocrypha, The Song, etc., Song of the Three Children 26,27" id="vi.iv.xxix-p7.1">verses 26, 27.] nor muzzle lions, nor transfer to the hungry the rustics’ bread;8950 8950
Anf-03 vi.iv.xxix Pg 6
1 Kings xviii.; James v. 17, 18. and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires,8949 8949 i.e. “the angel who preserved in the furnace the three youths besprinkled, as it were, with dewy shower” (Muratori quoted by Oehler). [Apocrypha, The Song, etc., Song of the Three Children 26,27" id="vi.iv.xxix-p7.1">verses 26, 27.] nor muzzle lions, nor transfer to the hungry the rustics’ bread;8950 8950
Anf-02 vi.iv.ix Pg 126.1
Anf-03 v.iv.iii.xvii Pg 7
2 Kings xx. i. and restoring his kingly state to the monarch of Babylon after his complete repentance;2903 2903
Anf-03 v.iv.v.xxiii Pg 27
2 Kings i. 9–12. I recognise herein the severity of the Judge. And I, on the contrary, the severe rebuke4400 4400 I translate after Oehler’s text, which is supported by the oldest authorities. Pamelius and Rigaltius, however, read “Christi lenitatem increpantis eandem animadversionem,” etc. (“On the contrary, I recognize the gentleness of Christ, who rebuked His disciples when they,” etc.) This reading is only conjectural, suggested by the “Christi lenitatem” of the context. of Christ on His disciples, when they were for inflicting4401 4401 Destinantes. a like visitation on that obscure village of the Samaritans.4402 4402
Anf-03 vi.iv.xxix Pg 12
See 2 Kings i. Prayer is alone that which vanquishes8955 8955
Anf-03 v.iv.iii.xvii Pg 7
2 Kings xx. i. and restoring his kingly state to the monarch of Babylon after his complete repentance;2903 2903
Anf-03 vi.iv.xxix Pg 12
See 2 Kings i. Prayer is alone that which vanquishes8955 8955
Anf-01 viii.iv.xxxviii Pg 0
Anf-02 iv.ii.ii.x Pg 3.1
Anf-03 iv.ix.ix Pg 37
See Ps. xlv. 5 (xliv. in LXX.). —the virtue to wit, of the spiritual grace from which the recognition of Christ is deduced. “Thine arrows,” he says, “are sharp,”1282 1282
Anf-03 iv.ix.ix Pg 38
Ps. xlv. 5 (xliv. 6 in LXX.). —God’s everywhere-flying precepts (arrows) threatening the exposure1283 1283
Anf-03 iv.ix.ix Pg 40
Ps. xlv. 5. —of course, in adoration. Thus mighty in war and weapon-bearing is Christ; thus will He “receive the spoils,” not of “Samaria” alone, but of all nations as well. Acknowledge that His “spoils” are figurative whose weapons you have learnt to be allegorical. And thus, so far, the Christ who is come was not a warrior, because He was not predicted as such by Isaiah.
Anf-03 v.iv.iv.xiv Pg 13
Ps. xlv. 5. everywhere Thy precepts fly about, Thy threatenings also, and convictions3297 3297 Traductiones. of heart, pricking and piercing each conscience. “The people shall fall under Thee,”3298 3298
Anf-03 v.iv.iv.xiv Pg 15
Ps. xlv. 5. that is, in adoration. Thus is the Creator’s Christ mighty in war, and a bearer of arms; thus also does He now take the spoils, not of Samaria alone, but of all nations. Acknowledge, then, that His spoils are figurative, since you have learned that His arms are allegorical. Since, therefore, both the Lord speaks and His apostle writes such things3299 3299 Ejusmodi. in a figurative style, we are not rash in using His interpretations, the records3300 3300 Exempla. of which even our adversaries admit; and thus in so far will it be Isaiah’s Christ who has come, in as far as He was not a warrior, because it is not of such a character that He is described by Isaiah.
Anf-02 vi.iv.ix Pg 126.1
Anf-03 v.iii.iii Pg 7
Job xxxii. 8, 9. For Daniel the wise, at twelve years of age, became possessed of the divine Spirit, and convicted the elders, who in vain carried their grey hairs, of being false accusers, and of lusting after the beauty of another man’s wife.648 648
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-02 vi.iv.iii Pg 11.1
Anf-02 vi.ii.x Pg 40.1
Anf-03 v.iv.v.xvi Pg 58
Ex. xx. 13–16. —He taught me to refrain from doing to others what I should be unwilling to have done to myself; and therefore the precept developed in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance,4091 4091 Merito. to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”4092 4092
Anf-02 vi.iii.ii.vi Pg 14.1
Anf-02 vi.iii.ii.x Pg 11.1
Anf-03 iv.v.iii Pg 3
Ex. xx. 14. But we find that that first word of David bears on this very sort of thing: “Blessed,” he says, “is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners.”353 353
Anf-03 v.iv.ii.xxix Pg 11
Ex. xx. 14; 17. and who threatened with death the unchaste, sacrilegious, and monstrous abomination both of adultery and unnatural sin with man and beast.2682 2682
Anf-02 vi.iv.ii.xix Pg 3.1
Anf-01 ii.ii.lii Pg 5
Ps. li. 17.
Anf-01 ix.vi.xviii Pg 5
Ps. li. 17. Because, therefore, God stands in need of nothing, He declares in the preceding Psalm: “I will take no calves out of thine house, nor he-goats out of thy fold. For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes4011 4011 Or, “the beauty,” species. of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fulness thereof. Shall I eat the flesh of bulls, or drink the blood of goats?”4012 4012
Anf-01 ii.ii.xviii Pg 7
Ps. li. 1–17.
Anf-02 vi.iii.iii.xii Pg 28.1
Anf-02 vi.iv.iv.xvii Pg 8.1
Anf-02 vi.iv.vii.iii Pg 4.1
Anf-03 iv.ix.v Pg 10
See Ps. li. 17 (in LXX. l. 19). and elsewhere, “Sacrifice to God a sacrifice of praise, and render to the Highest thy vows.”1205 1205
Anf-03 vi.iv.xxv Pg 9
Dan. vi. 10; comp. Ps. lv. 17 (in the LXX. it is liv. 18). in accordance (of course) with Israel’s discipline—we pray at least not less than thrice in the day, debtors as we are to Three—Father, Son, and Holy Spirit: of course, in addition to our regular prayers which are due, without any admonition, on the entrance of light and of night. But, withal, it becomes believers not to take food, and not to go to the bath, before interposing a prayer; for the refreshments and nourishments of the spirit are to be held prior to those of the flesh, and things heavenly prior to things earthly.
Anf-01 vi.ii.v Pg 12
These are inaccurate and confused quotations from Ps. xxii. 21; 17, and Ps. cxix. 120. And again he says, “Behold, I have given my back to scourges, and my cheeks to strokes, and I have set my countenance as a firm rock.”1492 1492
Anf-03 v.iv.iv.xxii Pg 5
Pamelius regards this as a quotation from Isa. xlvi. 12, 13, only put narratively, in order to indicate briefly its realization. When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god? Rather3403 3403 Atquin. (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! “Depart ye, depart ye,” exclaims Isaiah; “go ye out from thence, and touch not the unclean thing,” that is blasphemy against Christ; “Go ye out of the midst of her,” even of the synagogue. “Be ye separate who bear the vessels of the Lord.”3404 3404
Anf-03 v.iv.vi.xvii Pg 43
This is rather an allusion to, than a quotation of, Isa. xlvi. 12, 13. For the Creator’s righteousness no less than His peace was announced in Christ, as we have often shown already. Therefore he says: “He is our peace, who hath made both one”5989 5989
Anf-01 ii.ii.xiii Pg 4
Isa. lxvi. 2.
Anf-01 v.iv.vii Pg 9
Isa. lxvi. 2. And do ye also reverence your bishop as Christ Himself, according as the blessed apostles have enjoined you. He that is within the altar is pure, wherefore also he is obedient to the bishop and presbyters: but he that is without is one that does anything apart from the bishop, the presbyters, and the deacons. Such a person is defiled in his conscience, and is worse than an infidel. For what is the bishop but one who beyond all others possesses all power and authority, so far as it is possible for a man to possess it, who according to his ability has been made an imitator of the Christ of God?773 773 Some render, “being a resemblance according to the power of Christ.” And what is the presbytery but a sacred assembly, the counsellors and assessors of the bishop? And what are the deacons but imitators of the angelic powers,774 774 Some read, “imitators of Christ, ministering to the bishop, as Christ to the Father.” fulfilling a pure and blameless ministry unto him, as the holy Stephen did to the blessed James, Timothy and Linus to Paul, Anencletus and Clement to Peter? He, therefore, that will not yield obedience to such, must needs be one utterly without God, an impious man who despises Christ, and depreciates His appointments.
Anf-01 vi.ii.xix Pg 6
Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin. in distinct lines. Thou shalt not be mindful of evil against thy brother. Thou shalt not be of doubtful mind1692 1692
Anf-02 vi.iii.i.v Pg 33.1
Anf-01 viii.iv.lxxxv Pg 9
Isa. lxvi. 5–11.
Anf-02 iv.ii.iii.xiv Pg 2.1
Anf-03 v.iv.v.xvi Pg 6
Isa. lxvi. 5. For if they who are our enemies, and hate us, and speak evil of us, and calumniate us, are to be called our brethren, surely He did in effect bid us bless them that hate us, and pray for them who calumniate us, when He instructed us to reckon them as brethren. Well, but Christ plainly teaches a new kind of patience,4039 4039 “We have here the sense of Marcion’s objection. I do not suppose Tertullian quotes his very words.”—Le Prieur. when He actually prohibits the reprisals which the Creator permitted in requiring “an eye for an eye,4040 4040 Le Prieur refers to a similar passage in Tertullian’s De Patientia, chap. vi. Oehler quotes an eloquent passage in illustration from Valerianus Episc. Hom. xiii. and a tooth for a tooth,”4041 4041
Treasury of Scriptural Knowledge, Chapter 24VERSE (5) - 2Sa 12:9; 24:10 2Ki 22:19 1Jo 3:20,21
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