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PARALLEL HISTORY BIBLE - 1 Samuel 26:9


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LXX- Greek Septuagint - 1 Samuel 26:9

και 2532 ειπεν 2036 5627 δαυιδ προς 4314 αβεσσα μη 3361 ταπεινωσης αυτον 846 οτι 3754 τις 5100 5101 εποισει χειρα 5495 αυτου 847 επι 1909 χριστον 5547 κυριου 2962 και 2532 αθωωθησεται

Douay Rheims Bible

And David said to Abisai: Kill him not: for who shall put forth his hand against the Lord's anointed, and shall be guiltless?

King James Bible - 1 Samuel 26:9

And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD's anointed, and be guiltless?

World English Bible

David said to Abishai, "Don't destroy him; for who can put forth his hand against Yahweh's anointed, and be guiltless?"

Early Church Father Links

Npnf-104 iv.ix.xxiv Pg 184, Npnf-105 xi.lvii Pg 12, Npnf-110 iii.XXVI Pg 61, Npnf-204 xx.ii.iv Pg 31

World Wide Bible Resources


1Samuel 26:9

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

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


Npnf-201 iii.vi.iv Pg 15


Treasury of Scriptural Knowledge, Chapter 26

VERSE 	(9) - 

1Sa 24:6,7 2Sa 1:14,16 Ps 105:15


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