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PARALLEL HISTORY BIBLE - 1 Samuel 1:9
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, 23, 24, 25, 26, 27, 28
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LXX- Greek Septuagint - 1 Samuel 1:9 και 2532 ανεστη 450 5627 αννα 451 μετα 3326 το 3588 φαγειν 5315 5629 αυτους 846 εν 1722 1520 σηλω και 2532 κατεστη ενωπιον 1799 κυριου 2962 και 2532 ηλι 2242 ο 3588 3739 ιερευς 2409 εκαθητο 2521 5711 επι 1909 του 3588 διφρου επι 1909 των 3588 φλιων ναου 3485 κυριου 2962
Douay Rheims Bible So Anna arose after she had eaten and drunk in Silo: And Heli the priest sitting upon a stool, before the door of the temple of the Lord:
King James Bible - 1 Samuel 1:9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
World English Bible So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest was sitting on his seat by the doorpost of the temple of Yahweh.
Early Church Father Links Anf-07 ix.viii.ii Pg 104, Anf-08 vii.iv Pg 19, Npnf-101 vii.1.CXXX Pg 119, Npnf-113 iii.iv.xxv Pg 42
World Wide Bible Resources
1Samuel 1:9
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.viii.i.xiii Pg 8
See Lev. xxiv. 2; also 2 Chron. xiii. 11. Witsius (Ægyptiaca, ii. 16, 17) compares the Jewish with the Egyptian “ritus lucernarum.” and the fasts of unleavened bread, and the “littoral prayers,”678 678 Tertullian, in his tract de Jejun. xvi., speaks of the Jews praying (after the loss of their temple, and in their dispersion) in the open air, “per omne litus.” all which institutions and practices are of course foreign from your gods. Wherefore, that I may return from this digression, you who reproach us with the sun and Sunday should consider your proximity to us. We are not far off from your Saturn and your days of rest.
Anf-03 iv.viii.i.xiii Pg 8
See Lev. xxiv. 2; also 2 Chron. xiii. 11. Witsius (Ægyptiaca, ii. 16, 17) compares the Jewish with the Egyptian “ritus lucernarum.” and the fasts of unleavened bread, and the “littoral prayers,”678 678 Tertullian, in his tract de Jejun. xvi., speaks of the Jews praying (after the loss of their temple, and in their dispersion) in the open air, “per omne litus.” all which institutions and practices are of course foreign from your gods. Wherefore, that I may return from this digression, you who reproach us with the sun and Sunday should consider your proximity to us. We are not far off from your Saturn and your days of rest.
Anf-01 viii.iv.cxvii Pg 2
Mal. i. 10–12. Yet even now, in your love of contention, you assert that God does not accept the sacrifices of those who dwelt then in Jerusalem, and were called Israelites; but says that He is pleased with the prayers of the individuals of that nation then dispersed, and calls their prayers sacrifices. Now, that prayers and giving of thanks, when offered by worthy men, are the only perfect and well-pleasing sacrifices to God, I also admit. For such alone Christians have undertaken to offer, and in the remembrance effected by their solid and liquid food, whereby the suffering of the Son of God2390 2390 Or, “God of God.” which He endured is brought to mind, whose name the high priests of your nation and your teachers have caused to be profaned and blasphemed over all the earth. But these filthy garments, which have been put by you on all who have become Christians by the name of Jesus, God shows shall be taken away from us, when He shall raise all men from the dead, and appoint some to be incorruptible, immortal, and free from sorrow in the everlasting and imperishable kingdom; but shall send others away to the everlasting punishment of fire. But as to you and your teachers deceiving yourselves when you interpret what the Scripture says as referring to those of your nation then in dispersion, and maintain that their prayers and sacrifices offered in every place are pure and well-pleasing, learn that you are speaking falsely, and trying by all means to cheat yourselves: for, first of all, not even now does your nation extend from the rising to the setting of the sun, but there are nations among which none of your race ever dwelt. For there is not one single race of men, whether barbarians, or Greeks, or whatever they may be called, nomads, or vagrants, or herdsmen living in tents, among whom prayers and giving of thanks are not offered through the name of the crucified Jesus.2391 2391 [Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.] And then,2392 2392 εἶτα δὲ for εἰδότες. as the Scriptures show, at the time when Malachi wrote this, your dispersion over all the earth, which now exists, had not taken place.
Anf-01 viii.iv.xli Pg 4
Mal. i. 10–12. [So] He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane [it]. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first2061 2061 Or, “being the first.” of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.
Anf-01 viii.iv.xxviii Pg 6
Mal. i. 10, etc. And by David He said, ‘A people whom I have not known, served Me; at the hearing of the ear they obeyed Me.’2023 2023
Anf-01 ix.vi.xviii Pg 30
Mal. i. 10, 11. —indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles.4032 4032 [One marvels that there should be any critical difficulty here as to our author’s teaching. Creatures of bread and wine are the body and the blood; materially one thing, mystically another. See cap. xviii. 5 below.]
Anf-02 v.ii.xiii Pg 6.2
Anf-02 vi.iv.v.xiv Pg 192.1
Anf-03 iv.ix.v Pg 15
See Mal. i. as above. But of the spiritual sacrifices He adds, saying, “And in every place they offer clean sacrifices to my Name, saith the Lord.”1210 1210
Anf-03 iv.ix.v Pg 16
See Mal. i. as above.
Anf-03 iv.ix.v Pg 6
See Mal. i. 10, 11, in LXX. Again, in the Psalms, David says: “Bring to God, ye countries of the nations”—undoubtedly because “unto every land” the preaching of the apostles had to “go out”1201 1201
Anf-03 v.iv.iv.xxii Pg 17
Mal. i. 10, 11. —such as the ascription of glory, and blessing, and praise, and hymns. Now, inasmuch as all these things are also found amongst you, and the sign upon the forehead,3415 3415 [Kaye remarks that traditions of practice, unlike the traditions of doctrine, may be varied according to times and circumstances. See p. 286.] and the sacraments of the church, and the offerings of the pure sacrifice, you ought now to burst forth, and declare that the Spirit of the Creator prophesied of your Christ.
Anf-03 v.iv.v.i Pg 32
Mal. i. 10, 11. —meaning simple prayer from a pure conscience,—it is of necessity that every change which comes as the result of innovation, introduces a diversity in those things of which the change is made, from which diversity arises also a contrariety. For as there is nothing, after it has undergone a change, which does not become different, so there is nothing different which is not contrary.3507 3507 To its former self. Of that very thing, therefore, there will be predicated a contrariety in consequence of its diversity, to which there accrued a change of condition after an innovation. He who brought about the change, the same instituted the diversity also; He who foretold the innovation, the same announced beforehand the contrariety likewise. Why, in your interpretation, do you impute a difference in the state of things to a difference of powers? Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive”3508 3508
Anf-03 v.iv.v.xxi Pg 17
1 Kings xvii. 7–16. If you also turn to the fourth book, you will discover all this conduct4272 4272 Ordinem. of Christ pursued by that man of God, who ordered ten4273 4273 I have no doubt that ten was the word written by our author; for some Greek copies read δέκα, and Ambrose in his Hexaëmeron, book vi. chap. ii., mentions the same number (Fr. Junius). barley loaves which had been given him to be distributed among the people; and when his servitor, after contrasting the large number of the persons with the small supply of the food, answered, “What, shall I set this before a hundred men?” he said again, “Give them, and they shall eat: for thus saith the Lord, They shall eat, and shall leave thereof, according to the word of the Lord.”4274 4274
Anf-02 vi.iv.i.xxi Pg 28.1
Anf-02 vi.iii.i.ix Pg 7.1
Anf-02 vi.iv.ix Pg 126.1
Anf-02 vi.iv.ix Pg 126.1
Anf-02 vi.iv.ii.xiii Pg 12.1
Treasury of Scriptural Knowledge, Chapter 1VERSE (9) - 1Sa 3:3,15 2Sa 7:2 Ps 5:7; 27:4; 29:9
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