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PARALLEL HISTORY BIBLE - 1 Samuel 7:9
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
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LXX- Greek Septuagint - 1 Samuel 7:9 και 2532 ελαβεν 2983 5627 σαμουηλ 4545 αρνα γαλαθηνον ενα 1520 και 2532 ανηνεγκεν 399 5656 αυτον 846 ολοκαυτωσιν συν 4862 παντι 3956 τω 3588 λαω 2992 τω 3588 κυριω 2962 και 2532 εβοησεν 994 5656 σαμουηλ 4545 προς 4314 κυριον 2962 περι 4012 ισραηλ 2474 και 2532 επηκουσεν αυτου 847 κυριος 2962
Douay Rheims Bible And Samuel took a sucking lamb, and offered it whole for a holocaust to the Lord: and Samuel cried to the Lord for Israel, and the Lord heard him.
King James Bible - 1 Samuel 7:9 And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him.
World English Bible Samuel took a suckling lamb, and offered it for a whole burnt offering to Yahweh: and Samuel cried to Yahweh for Israel; and Yahweh answered him.
Early Church Father Links Anf-07 ix.viii.ii Pg 91, Npnf-102 iv.XVII.7 Pg 14
World Wide Bible Resources
1Samuel 7:9
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lix Pg 4
Ex. iii. 16. In addition to these words, I went on: “Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to
Anf-02 vi.iv.ii.v Pg 3.1
Anf-03 vi.iv.iii Pg 3
Ex. iii. 13–16. To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;”8774 8774
Anf-01 viii.iv.lix Pg 4
Ex. iii. 16. In addition to these words, I went on: “Have you perceived, sirs, that this very God whom Moses speaks of as an Angel that talked to him in the flame of fire, declares to
Anf-02 vi.iv.ii.v Pg 3.1
Anf-03 vi.iv.iii Pg 3
Ex. iii. 13–16. To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;”8774 8774
Anf-01 viii.iv.cx Pg 4
Isa. lvii. 1.
Anf-01 viii.ii.xlviii Pg 3
Isa. lvii. 1.
Anf-01 ix.vi.xxxv Pg 14
Isa. lvii. 1. These things were acted beforehand in Abel, were also previously declared by the prophets, but were accomplished in the Lord’s person; and the same [is still true] with regard to us, the body following the example of the Head.
Anf-01 viii.iv.xvi Pg 5
Isa. lvii. 1–4.
Anf-03 v.iv.iv.xxii Pg 11
Isa. lvii. 1. Who is this but Christ? “Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings).”3409 3409
Anf-03 v.iv.v.xxviii Pg 7
Isa. lvii. 1. “But I will show you whom ye shall fear: fear Him who, after He hath killed, hath power to cast into hell” (meaning, of course, the Creator); “yea, I say unto you, fear Him.”4625 4625
Anf-03 v.x.viii Pg 4
Isa. lvii. 1. Here, too, you have both an announcement of martyrdoms, and of the recompense they bring. From the beginning, indeed, righteousness suffers violence. Forthwith, as soon as God has begun to be worshipped, religion has got ill-will for her portion. He who had pleased God is slain, and that by his brother. Beginning with kindred blood, in order that it might the more easily go in quest of that of strangers, ungodliness made the object of its pursuit, finally, that not only of righteous persons, but even of prophets also. David is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood.8266 8266
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-03 iv.ix.x Pg 54
Isa. lvii. 2 (in LXX.). For neither was He buried except He were dead, nor was His sepulture removed from the midst except through His resurrection. Finally, he subjoins: “Therefore He shall have many for an heritage, and of many shall He divide spoils:”1357 1357
Anf-03 v.iv.v.xliii Pg 8
Isa. lvii. 2, according to the Septuagint, ἡ ταφὴ αὐτοῦ ἠρται ἐκ τοῦ μέσου. according to the prophecy of Isaiah. “Two angels however, appeared there.”5171 5171
Anf-03 v.iv.v.xxi Pg 36
Isa. lvii. i. When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291 4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292 4292
Anf-01 viii.iv.cxxxii Pg 5
Or, “by the power of the name.” [1 Sam. vi. 14. Joshua in English version.] just as formerly the people who survived of those that came out of Egypt, were guided into the land by him who had received the name Jesus (Joshua), who before was called Oshea.
Anf-01 ii.ii.xvii Pg 8
Ex. iii. 11, Ex. iv. 10. And again he said, “I am but as the smoke of a pot.”79 79
Anf-01 ii.ii.xxxvi Pg 6
Ps. civ. 4; Heb. i. 7. But concerning His Son158 158 Some render, “to the Son.” the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”159 159
Anf-01 ix.iii.xxxi Pg 2
Ps. civ. 2; 4. spirits, and is clothed with light as with a garment, and holds the circle3246 3246
Anf-03 v.iv.iii.viii Pg 5
Ps. civ. 4. He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God.2812 2812 [On capp. viii. and ix. See Kaye’s references in notes p. 178 et seqq.]
Anf-02 ii.ii.iii Pg 4.1
αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others. neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16 16
Anf-01 viii.iv.c Pg 6
It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to. and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God;2333 2333
Anf-03 iv.ix.xiv Pg 19
See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above. First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462 1462
Anf-03 v.iv.iv.vii Pg 22
See Zech. iii. If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200 3200
Anf-03 v.vi.iii Pg 6
Comp. Cant. ii. 15. a destroyer of the vineyard of Christ. Have no fellowship897 897
Anf-01 ix.vii.xvi Pg 4
Ezek. xxxvii. 1, etc. And again he says, “Thus saith the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and ye shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the Lord. I have said, and I will do, saith the Lord.”4578 4578
Anf-03 v.viii.xxix Pg 3
Ezek. xxxvii. 1–14.
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur. in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur. in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur. in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
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-01 ix.vi.xxxiv Pg 8
Ex. xvii. 11. while He gathered from the ends of the earth into His Father’s fold the children who were scattered abroad,4260 4260
Anf-03 vi.iv.xiv Pg 4
I do not know Tertullian’s authority for this statement. Certainly Solomon did raise his hands (1 Kings viii. 54), and David apparently his (see Ps. cxliii. 6; xxviii. 2; lxii. 4, etc.). Compare, too, Ex. xvii. 11, 12. But probably he is speaking only of the Israel of his own day. [Evidently.] for fear some Isaiah should cry out,8848 8848
Anf-01 ii.ii.xvii Pg 8
Ex. iii. 11, Ex. iv. 10. And again he said, “I am but as the smoke of a pot.”79 79
Anf-01 ii.ii.xxxvi Pg 6
Ps. civ. 4; Heb. i. 7. But concerning His Son158 158 Some render, “to the Son.” the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”159 159
Anf-01 ix.iii.xxxi Pg 2
Ps. civ. 2; 4. spirits, and is clothed with light as with a garment, and holds the circle3246 3246
Anf-03 v.iv.iii.viii Pg 5
Ps. civ. 4. He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God.2812 2812 [On capp. viii. and ix. See Kaye’s references in notes p. 178 et seqq.]
Anf-02 ii.ii.iii Pg 4.1
αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others. neither walks in the ordinances of His appointment, nor acts a part becoming a Christian,16 16
Anf-01 viii.iv.c Pg 6
It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to. and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God;2333 2333
Anf-03 iv.ix.xiv Pg 19
See Zech. iii. “The mystery of His name” refers to the meaning of “Jeshua,” for which see c. ix. above. First, He was clad in “sordid attire,” that is, in the indignity of passible and mortal flesh, when the devil, withal, was opposing himself to Him—the instigator, to wit, of Judas the traitor1462 1462
Anf-03 v.iv.iv.vii Pg 22
See Zech. iii. If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”3200 3200
Anf-03 v.vi.iii Pg 6
Comp. Cant. ii. 15. a destroyer of the vineyard of Christ. Have no fellowship897 897
Anf-01 ix.vii.xvi Pg 4
Ezek. xxxvii. 1, etc. And again he says, “Thus saith the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and ye shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the Lord. I have said, and I will do, saith the Lord.”4578 4578
Anf-03 v.viii.xxix Pg 3
Ezek. xxxvii. 1–14.
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-02 vi.iv.ix Pg 126.1
Anf-02 vi.iv.ix Pg 126.1
Treasury of Scriptural Knowledge, Chapter 7VERSE (9) - :17; 6:14,15; 9:12; 10:8; 16:2 Jud 6:26,28 1Ki 18:30-38
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