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  • PARALLEL HISTORY BIBLE - 2 Samuel 11:15


    CHAPTERS: 2 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     

    VERSES: 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

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    LXX- Greek Septuagint - 2 Samuel 11:15

    και 2532 εγραψεν 1125 5656 εν 1722 1520 τω 3588 βιβλιω 975 λεγων 3004 5723 εισαγαγε 1521 5628 τον 3588 ουριαν εξ 1537 1803 εναντιας 1727 του 3588 πολεμου του 3588 κραταιου και 2532 αποστραφησεσθε απο 575 οπισθεν 3693 αυτου 847 και 2532 πληγησεται και 2532 αποθανειται 599 5695

    Douay Rheims Bible

    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.

    King James Bible - 2 Samuel 11:15

    And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.

    World English Bible

    He wrote in the letter, saying, "Send Uriah to the forefront of the hottest battle, and retreat from him, that he may be struck, and die."

    Early Church Father Links

    Npnf-104 iv.ix.xxiv Pg 14, Npnf-108 ii.LI Pg 29

    World Wide Bible Resources


    2Samuel 11:15

    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. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>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 cry4704

    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.

    <index subject1="Daniel" title="60" id="v.iii.iii-p7.2"/>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-02 vi.iv.iv.xvi Pg 12.1


    Treasury of Scriptural Knowledge, Chapter 11

    VERSE 	(15) - 

    :17 1Sa 18:17,21,25 Ps 51:4,14 Jer 20:13


    PARALLEL VERSE BIBLE

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