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PARALLEL HISTORY BIBLE - 1 Samuel 8:14
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 8:14 και 2532 τους 3588 αγρους 68 υμων 5216 και 2532 τους 3588 αμπελωνας υμων 5216 και 2532 τους 3588 ελαιωνας υμων 5216 τους 3588 αγαθους 18 λημψεται και 2532 δωσει 1325 5692 τοις 3588 δουλοις 1401 αυτου 847
Douay Rheims Bible And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.
King James Bible - 1 Samuel 8:14 And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.
World English Bible He will take your fields, and your vineyards, and your olive groves, even the best of them, and give them to his servants.
World Wide Bible Resources
1Samuel 8:14
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.iii.xix Pg 20
Ps. xxxiv. 19. “Precious in the sight of the Lord is the death of His saints.”2940 2940
Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024 9024 Because they see no visible proof of it. that He is wroth with the world.9025 9025 Sæculo.
Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024 9024 Because they see no visible proof of it. that He is wroth with the world.9025 9025 Sæculo.
Anf-03 v.iv.iii.xix Pg 20
Ps. xxxiv. 19. “Precious in the sight of the Lord is the death of His saints.”2940 2940
Anf-01 viii.ii.xxxii Pg 4
Isa. xi. 1. And a star of light has arisen, and a flower has sprung from the root of Jesse—this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews; and Jesse was His forefather according to the oracle, and He was the son of Jacob and Judah according to lineal descent.
Anf-01 ix.iv.x Pg 20
Isa. xi. 1, etc. And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, “The Spirit of God is upon Me, because He hath anointed Me: He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn.”3390 3390
Anf-01 viii.iv.lxxxvii Pg 2
Isa. xi. 1 ff. (now you admitted to me,” continued he, “that this referred to Christ, and you maintain Him to be pre-existent God, and having become incarnate by God’s will, to be born man by the Virgin:) how He can be demonstrated to have been pre-existent, who is filled with the powers of the Holy Ghost, which the Scripture by Isaiah enumerates, as if He were in lack of them?”
Anf-02 vi.iii.i.vii Pg 37.1
Anf-02 vi.iv.v.xv Pg 11.2
Anf-03 iv.vi.xiii Pg 5
Isa. xi. 1. Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God.431 431
Anf-03 v.iv.v.i Pg 31
Isa. xi. 1. Forasmuch then as he said, that from the Creator there would come other laws, and other words, and new dispensations of covenants, indicating also that the very sacrifices were to receive higher offices, and that amongst all nations, by Malachi when he says: “I have no pleasure in you, saith the Lord, neither will I accept your sacrifices at your hands. For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place a sacrifice is offered unto my name, even a pure offering”3506 3506
Anf-03 iv.ix.ix Pg 63
See Isa. xi. 1, 2, especially in LXX. For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.1306 1306
Anf-03 v.iv.iv.xvii Pg 11
Isa. xi. 1, 2. Now to no man, except Christ, would the diversity of spiritual proofs suitably apply. He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination3335 3335 Intentionem. of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;3336 3336
Anf-03 v.iv.vi.viii Pg 18
Isa. xi. 1–3. In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God;5545 5545 We have more than once shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated “Spirit.” so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted,5546 5546 Floruisset in carne. rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them. From Judah were taken away “the wise man, and the cunning artificer, and the counsellor, and the prophet;”5547 5547
Anf-03 v.iv.vi.viii Pg 30
Comp. 1 Cor. xii. 8–11 and Isa. xi. 1–; 3. See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,5557 5557
Anf-02 vi.iv.v.vi Pg 12.3
Anf-03 v.iv.iii.xxv Pg 6
Gen. iii. 9; 11. Where art thou? as if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means;3020 3020 Immo. God was neither uncertain about the commission of the sin, nor ignorant of Adam’s whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow3021 3021 Sugillatione. at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where art thou, Adam? but with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where art thou?—as much as to intimate: thou art no longer here, thou art in perdition—so that the voice is the utterance of One who is at once rebuking and sorrowing.3022 3022 Dolendi. But of course some part of paradise had escaped the eye of Him who holds the universe in His hand as if it were a bird’s nest, and to whom heaven is a throne and earth a footstool; so that He could not see, before He summoned him forth, where Adam was, both while lurking and when eating of the forbidden fruit! The wolf or the paltry thief escapes not the notice of the keeper of your vineyard or your garden! And God, I suppose, with His keener vision,3023 3023 Oculatiorem. from on high was unable to miss the sight of3024 3024 Præterire. aught which lay beneath Him! Foolish heretic, who treat with scorn3025 3025 Naso. so fine an argument of God’s greatness and man’s instruction! God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far,3026 3026 Hoc nomine. of lightening it.3027 3027 Relevandi. In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, “By thy words3028 3028 Ex ore tuo, “out of thine own mouth.” thou shalt be justified, and by thy words thou shalt be condemned.”3029 3029
Anf-03 vi.iv.xxii Pg 30
Gen. ii. 27 (or in the LXX. iii. 1), and iii. 7, 10, 11. At all events, with regard to those in whom girlhood has changed (into maturity), their age ought to remember its duties as to nature, so also, to discipline; for they are being transferred to the rank of “women” both in their persons and in their functions. No one is a “virgin” from the time when she is capable of marriage; seeing that, in her, age has by that time been wedded to its own husband, that is, to time.8902 8902 Routh refers us to de Virg. Vel. c. 11. “But some particular virgin has devoted herself to God. From that very moment she both changes the fashion of her hair, and converts all her garb into that of a ‘woman.’” Let her, then, maintain the character wholly, and perform the whole function of a “virgin:” what she conceals8903 8903 i.e. the redundance of her hair. for the sake of God, let her cover quite over.8904 8904 i.e. by a veil. It is our business to entrust to the knowledge of God alone that which the grace of God effects in us, lest we receive from man the reward we hope for from God.8905 8905 i.e. says Oehler, “lest we postpone the eternal favour of God, which we hope for, to the temporal veneration of men; a risk which those virgins seemed likely to run who, when devoted to God, used to go veiled in public, but bareheaded in the church.” Why do you denude before God8906 8906 i.e. in church. what you cover before men?8907 8907 i.e. in public; see note 27, supra. Will you be more modest in public than in the church? If your self-devotion is a grace of God, and you have received it, “why do you boast,” saith he, “as if you have not received it?”8908 8908
Anf-01 ix.vii.xv Pg 2
Gen. iv. 10. And as their blood will be inquired after, He said to those with Noah, “For your blood of your souls will I require, [even] from the hand of all beasts;”4564 4564
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Treasury of Scriptural Knowledge, Chapter 8VERSE (14) - 1Sa 22:7 1Ki 21:7,19 Eze 46:18
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