1 Chronicles 11
Commentary from 4 fathers
And all Israel came to David in Chebron, saying, Behold, we [are] thy bones and thy flesh.
ΚΑΙ ἦλθε πᾶς ᾿Ισραὴλ πρὸς Δαυὶδ ἐν Χεβρὼν λέγοντες· ἰδοὺ ὀστᾶ σου καὶ σάρκες σου ἡμεῖς·
И҆ собра́сѧ ве́сь і҆и҃ль къ даві́дꙋ въ хеврѡ́нъ, глаго́люще: сѐ, кѡ́сти твоѧ̑ и҆ пло́ть твоѧ̀ мы̀:
And heretofore when Saul was king, thou wast he that led Israel in and out, and the Lord of Israel said to thee, Thou shalt feed my people Israel, and thou shalt be for a ruler over Israel.
καὶ ἐχθὲς καὶ τρίτην ὄντος Σαοὺλ βασιλέως, σὺ ἦσθα ὁ ἐξάγων καὶ εἰσάγων τὸν ᾿Ισραήλ, καὶ εἶπεν ᾿Ισραὴλ Κύριός σοι· σὺ ποιμανεῖς τὸν λαόν μου τὸν ᾿Ισραήλ, καὶ σὺ ἔσῃ εἰς ἡγούμενον ἐπὶ ᾿Ισραήλ.
вчера́ же и҆ тре́тїѧгѡ днѐ, є҆гда̀ є҆щѐ ца́рствоваше саꙋ́лъ, ты̀ бы́лъ є҆сѝ и҆зводѧ́й и҆ вводѧ́й і҆и҃лѧ, и҆ тебѣ̀ речѐ гдⷭ҇ь бг҃ъ тво́й: ты̀ ᲂу҆пасе́ши лю́ди моѧ̑ і҆и҃лѧ, и҆ ты̀ бꙋ́деши кнѧ́зь над̾ людьмѝ мои́ми і҆и҃лемъ.
And all the elders of Israel came to the king to Chebron; and king David made a covenant with them in Chebron before the Lord: and they anointed David to be king over Israel, according to the word of the Lord by Samuel.
καὶ ἦλθον πάντες πρεσβύτεροι ᾿Ισραὴλ πρὸς τὸν βασιλέα εἰς Χεβρών, καὶ διέθετο αὐτοῖς ὁ βασιλεὺς Δαυὶδ διαθήκην ἐν Χεβρὼν ἔναντι Κυρίου, καὶ ἔχρισαν τὸν Δαυὶδ εἰς βασιλέα ἐπὶ ᾿Ισραὴλ κατὰ τὸν λόγον Κυρίου, διὰ χειρὸς Σαμουήλ.
И҆ прїидо́ша всѝ старѣ̑йшины і҆и҃лєвы ко царю̀ въ хеврѡ́нъ: и҆ ᲂу҆твердѝ даві́дъ съ ни́ми завѣ́тъ въ хеврѡ́нѣ пред̾ гдⷭ҇емъ: и҆ пома́заша даві́да въ царѧ̀ над̾ і҆и҃лемъ по словесѝ гдⷭ҇ню, (є҆́же гл҃а) рꙋко́ю самꙋи́ловою.
Thou shalt not enter in hither. But he took the strong hold of Sion: this [is] the city of David.
οὐκ εἰσελεύσῃ ὧδε. καὶ προκατελάβετο τὴν περιοχὴν Σιὼν (αὕτη ἡ πόλις Δαυίδ).
Реко́ша же даві́дꙋ, и҆̀же ѡ҆бита́ша въ і҆евꙋ́сѣ: не вни́деши сѣ́мѡ. И҆ взѧ̀ даві́дъ крѣ́пость сїѡ́ню, ꙗ҆́же є҆́сть гра́дъ даві́довъ.
You have a great intellect and an inexhaustible store of language, your diction is fluent and pure, your fluency and purity are mingled with wisdom. Your head is clear and all your senses keen. Were you to add to this wisdom and eloquence a careful study and knowledge of Scripture, I should soon see you holding our citadel against all comers; you would go up with Joab on the roof of Zion and sing on the housetops what you had learned in the secret chambers.
Letter 58.11
And David said, Whoever first smites the Jebusite, even he shall be chief and captain. And Joab the son of Saruia went up first, and became chief.
καὶ εἶπε Δαυίδ· πᾶς τύπτων ᾿Ιεβουσαῖον ἐν πρώτοις καὶ ἔσται εἰς ἄρχοντα καὶ εἰς στρατηγόν· καὶ ἀνέβη ἐπ᾿ αὐτὴν ἐν πρώτοις ᾿Ιωὰβ υἱὸς Σαρουΐα καὶ ἐγένετο εἰς ἄρχοντα.
Рече́ же даві́дъ: всѧ́къ и҆́же ᲂу҆бїе́тъ і҆евꙋсе́а въ пе́рвыхъ, бꙋ́детъ кнѧ́зь и҆ воево́да. И҆ взы́де на́нь пре́жде і҆ѡа́въ сы́нъ сарꙋі́евъ и҆ бы́сть кнѧ́земъ.
And David dwelt in the strong hold; therefore he called it the city of David.
καὶ ἐκάθισε Δαυὶδ ἐν τῇ περιοχῇ· διὰ τοῦτο ἐκάλεσεν αὐτὴν Πόλιν Δαυίδ·
И҆ сѣ́де даві́дъ во ѡ҆бдержа́нїи {въ крѣ́пости}: сегѡ̀ ра́ди и҆менова̀ є҆̀ гра́дъ даві́довъ.
And he fortified the city round about.
καὶ ᾠκοδόμησε τὴν πόλιν κύκλῳ· καὶ ἐπολέμησε καὶ ἔλαβε τὴν πόλιν.
И҆ созда̀ гра́дъ ѡ҆́крестъ ѿ ма́ала да́же до ѡ҆крꙋже́нїѧ: і҆ѡа́въ же про́чее гра́да состро́и: и҆ воева̀ и҆ взѧ̀ гра́дъ.
And David continued to increase, and the Lord Almighty [was] with him.
καὶ ἐπορεύετο Δαυὶδ πορευόμενος καὶ μεγαλυνόμενος, καὶ Κύριος παντοκράτωρ μετ᾿ αὐτοῦ.
Преспѣва́ше же даві́дъ и҆ды́й и҆ расты́й, и҆ гдⷭ҇ь Вседержи́тель бѣ̀ съ ни́мъ.
There is no doubt that human wills cannot resist the will of God, “who has done whatsoever he pleased in heaven and on earth” and who has even “done the things that are to come.” Nor can the human will prevent him from doing what he wills, seeing that even with human wills he does what he wills, when he wills to do it.… There is the case of David, whom God with happier outcome set up over the kingdom. We read of him: “And David went on growing and increasing, and the Lord of hosts was with him.” Then, shortly thereafter, it is said, “But the spirit came on Amasai, the chief among thirty, and he said, We are yours, O David, and for you, O son of Isay; peace, peace be to you, and peace to your helpers; for your God helped you.” Could Amasai have opposed the will of God, instead of doing his will, since God, through his spirit, with which Amasai was clothed, wrought in his heart that he should so will and speak and act? In like fashion, a little later on, Scripture says, “And all these men of war, well appointed to fight, came with a perfect heart to Hebron, to make David king over all Israel.” Obviously, it was of their own will that these men made David king; the fact is clear and undeniable. Nevertheless, it was God, who effects in human hearts whatsoever he wills, who wrought this will in them. This is why Scripture first says, “And David went on growing and increasing, and the Lord of hosts was with him.” The Lord God, therefore, who was with David, brought these men to make him king. And how did he bring them to this? Surely it was not by binding them with any material chains. Rather, he worked within them; he seized their hearts; he drew them on by means of their own wills, which he had himself created within them. When, therefore, God wills to set up kings on earth, he holds the wills of people more in his own power than they are in the power of people themselves. And if this is so, it is surely he, and no other, who makes admonitions salutary and effects amendment in the heart of one who is admonished, with the result that he is established in the heavenly kingdom.
Admonition and Grace 14.45
In vain also do they object that what we have established from Scripture in the books of Kings and Chronicles—that when God wills the accomplishment of something which ought not to be done except by people who will it, their hearts will be inclined to will this, with God producing this inclination, who in a marvelous and ineffable way works also in us that we will—is not pertinent to the subject with which we are dealing.
Predestination of the Saints 20.42
And these [are] the chiefs of the mighty men, whom David had, who strengthened [themselves] with him in his kingdom, with all Israel, to make him king, according to the word of the Lord concerning Israel.
Καὶ οὗτοι οἱ ἄρχοντες τῶν δυνατῶν, οἳ ἦσαν τῷ Δαυίδ, οἱ κατισχύοντες μετ᾿ αὐτοῦ ἐν τῇ βασιλείᾳ αὐτοῦ μετὰ παντὸς ᾿Ισραὴλ τοῦ βασιλεῦσαι αὐτὸν κατὰ τὸν λόγον Κυρίου ἐπὶ ᾿Ισραήλ·
Сі́и же кнѧ̑зи си́льныхъ даві́довыхъ, и҆̀же помога́хꙋ є҆мꙋ̀ въ ца́рствѣ є҆гѡ̀ со всѣ́мъ і҆и҃лемъ, да ца́рь бꙋ́детъ по словесѝ гдⷭ҇ню, над̾ і҆и҃лемъ,
And this [is] the list of the mighty [men] of David; Jesebada, son of Achaman, first of the thirty: he drew his sword once against three hundred whom he slew at one time.
καὶ οὗτος ὁ ἀριθμὸς τῶν δυνατῶν τοῦ Δαυίδ· ᾿Ιεσεβάαλ υἱὸς ᾿Αχαμανὶ πρῶτος τῶν τριάκοντα· οὗτος ἐσπάσατο τὴν ῥομφαίαν αὐτοῦ ἅπαξ ἐπὶ τριακοσίους τραυματίας ἐν καιρῷ ἑνί.
и҆ сїѐ число̀ крѣ́пкихъ даві́довыхъ: і҆есваа́лъ сы́нъ а҆хама́нь, пе́рвый междꙋ̀ три́десѧтьми: то́й и҆звлечѐ ме́чь сво́й є҆ди́ножды на три́ста ꙗ҆́звеныхъ во є҆ди́но вре́мѧ.
And after him Eleazar son of Dodai, the Achochite: he was among the three mighty men.
καὶ μετ᾿ αὐτὸν ᾿Ελεάζαρ υἱὸς Δωδαΐ ὁ ᾿Αχωχί· οὗτος ἦν ἐν τοῖς τρισὶ δυνατοῖς.
И҆ по не́мъ є҆леаза́ръ, сы́нъ дѡде́а а҆хѡхі́и: се́й бѣ̀ междꙋ̀ тре́ми си́льными:
He was with David in Pasodamin, and the Philistines were gathered there to battle, and [there was] a portion of the field full of barley; and the people fled before the Philistines.
οὗτος ἦν μετὰ Δαυὶδ ἐν Φασοδομίν, καὶ οἱ ἀλλόφυλοι συνήχθησαν ἐκεῖ εἰς πόλεμον, καὶ ἦν μερὶς τοῦ ἀγροῦ πλήρης κριθῶν, καὶ ὁ λαὸς ἔφυγεν ἀπὸ προσώπου ἀλλοφύλων·
се́й бѣ̀ съ даві́домъ въ фасодомі́нѣ, и҆дѣ́же и҆ноплемє́нницы со́брани бы́ша на бра́нь, и҆ бѣ̀ ча́сть ни́вы полна̀ ꙗ҆чме́нѧ, и҆ лю́дїе побѣго́ша ѿ лица̀ и҆ноплеме́ннича:
And he stood in the midst of the portion, and rescued it, and smote the Philistines; and the Lord wrought a great deliverance.
καὶ ἔστη ἐν μέσῳ τῆς μερίδος καὶ ἔσωσεν αὐτὴν καὶ ἐπάταξε τοὺς ἀλλοφύλους, καὶ ἐποίησε Κύριος σωτηρίαν μεγάλην.
и҆ ста̀ посредѣ̀ ча́сти и҆ защитѝ ю҆̀, и҆ и҆збѝ и҆ноплеме́нники, и҆ сотворѝ гдⷭ҇ь спⷭ҇нїе ве́лїе (лю́демъ свои̑мъ).
And three of the thirty chiefs went down to the rock to David, to the cave of Odollam, and the camp of the Philistines [was] in the giants’ valley.
καὶ κατέβησαν τρεῖς ἐκ τῶν τριάκοντα ἀρχόντων εἰς τὴν πέτραν πρὸς Δαυὶδ εἰς τὸ σπήλαιον ᾿Οδολλάμ, καὶ παρεμβολὴ τῶν ἀλλοφύλων ἐν τῇ κοιλάδι τῶν γιγάντων.
Снидо́ша же ті́и трїѐ ѿ три́десѧти кнѧзе́й на ка́мень ко даві́дꙋ въ пеще́рꙋ ѻ҆долла́млю, а҆ по́лкъ и҆ноплеме́нничь стоѧ́ше во ю҆до́ли гїга́нтѡвъ {и҆споли́нѡвъ}.
And David [was] then in the hold, and the garrison of the Philistines [was] then in Bethleem.
καὶ Δαυὶδ τότε ἐν τῇ περιοχῇ, καὶ τὸ σύστημα τῶν ἀλλοφύλων τότε ἐν Βηθλεέμ.
Даві́дъ же бѣ̀ тогда̀ въ крѣ́пости, по́лкъ же и҆ноплеме́нничь бѣ̀ тогда̀ въ виѳлее́мѣ.
And David longed, and said, Who will give me water to drink of the well of Bethleem, that is in the gate?
καὶ ἐπεθύμησε Δαυὶδ καὶ εἶπε· τίς ποτιεῖ με ὕδωρ ἐκ τοῦ λάκκου Βηθλεὲμ τοῦ ἐν τῇ πύλῃ;
И҆ возжада̀ даві́дъ и҆ речѐ: кто̀ напои́тъ мѧ̀ водо́ю ѿ кла́дѧзѧ виѳлее́мска, и҆́же є҆́сть во вратѣ́хъ;
The observance of Lent becomes not the curbing of old passions but an opportunity for new pleasures. Take measures in advance with as much diligence as possible to prevent these attitudes from creeping on you. Let frugality be joined to fasting. As satisfying the stomach is to be censured, so stimulants of the appetite must be eliminated. It is not that certain kinds of food are to be detested but that bodily pleasure is to be checked.… And holy King David repented of having excessively desired water.
Sermon 207.2
And the three broke through the camp of the Philistines, and they drew water out of the well that was in Bethleem, which was in the gate, and they took it, and came to David: but David would not drink it, and poured it out to the Lord, and said,
καὶ διέρρηξαν οἱ τρεῖς τὴν παρεμβολὴν τῶν ἀλλοφύλων καὶ ὑδρεύσαντο ὕδωρ ἐκ τοῦ λάκκου τοῦ ἐν Βηθλεέμ, ὃς ἦν ἐν τῇ πύλῃ, καὶ ἔλαβον καὶ ἦλθον πρὸς Δαυίδ, καὶ οὐκ ἠθέλησε Δαυὶδ τοῦ πιεῖν αὐτὸ καὶ ἔσπεισεν αὐτὸ τῷ Κυρίῳ καὶ εἶπεν·
И҆ трїѐ ті́и проторго́шасѧ сквозѣ̀ по́лкъ и҆ноплеме́нничь и҆ почерпо́ша во́дꙋ и҆з̾ кла́дѧзѧ, и҆́же въ виѳлее́мѣ, и҆́же бѣ̀ во вратѣ́хъ, и҆ взѧ́ша и҆ принесо́ша къ даві́дꙋ, да пїе́тъ. И҆ не восхотѣ̀ даві́дъ пи́ти є҆ѧ̀ и҆ возлїѧ̀ ю҆̀ гдⷭ҇еви
I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty God, preferred innocence to gold. With regard to this what was done by King David recurs to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should drink the blood of righteous men. And, because he poured it out and would not drink it, it is written, He offered it a libation to the Lord. If, then, water was scorned by the armed king, and turned into a sacrifice to God, we may estimate what manner of sacrifice to Almighty God has been offered by the king who for His love has scorned to receive, not water, but gold. Wherefore, most excellent son, I will confidently say that thou hast offered as a libation to the Lord the gold which thou wouldest not have in opposition to Him.
Register of Epistles, Book 9, Epistle 122
But David, who had taken to himself another man's wife, and had been sorely scourged for his fault, desired long afterwards to drink water from the cistern of Bethlehem; which when his bravest soldiers had brought to him, he refused to drink it, and poured it out as a libation to the Lord. For it was lawful for him to drink it, had he been so minded; but, because he remembered having done what was unlawful, he laudably abstained even from what was lawful. And he, who to his guilt previously feared not that the blood of dying soldiers should be shed, afterwards considered that, were he to drink the water, he would have shed the blood of living soldiers, saying, Shall I drink the blood of these men who have put their lives in jeopardy?
Register of Epistles, Book 11, Epistle 45
God forbid that I should do this thing: shall I drink the blood of these men with their lives? for with [the peril of] their lives they brought it. So he would not drink it. These things did the three mighty [men].
ἵλεώς μου ὁ Θεὸς τοῦ ποιῆσαι τὸ ρῆμα τοῦτο, εἰ αἷμα ἀνδρῶν τούτων πίομαι ἐν ψυχαῖς αὐτῶν; ὅτι ἐν ψυχαῖς αὐτῶν ἤνεγκαν αὐτό· καὶ οὐκ ἐβούλετο πιεῖν αὐτό. ταῦτα ἐποίησαν οἱ τρεῖς δυνατοί.
и҆ речѐ: млⷭ҇тивъ мѝ бг҃ъ {Въ первопеча́таннѣй въ москвѣ̀: сохрани́ мѧ, гдⷭ҇и.}, є҆́же сотвори́ти глаго́лъ се́й: а҆́ще кро́вь мꙋже́й си́хъ и҆спїю̀ въ дꙋша́хъ и҆́хъ, поне́же дꙋша́ми свои́ми принесо́ша. И҆ не восхотѣ̀ пи́ти є҆ѧ̀. Сїѐ сотвори́ша трїѐ си́льнїи.
I must tell you that I have been led to praise God the more for your work by what I have learnt from the report of my most beloved son Probinus the presbyter; namely that, your Excellency having issued a certain ordinance against the perfidy of the Jews, those to whom it related attempted to bend the rectitude of your mind by offering a sum of money; which your Excellency scorned, and, seeking to satisfy the judgment of Almighty God, preferred innocence to gold. With regard to this what was done by King David recurs to my mind, who, when the longed for water from the cistern of Bethlehem, which was wedged in by the enemy, had been brought him by obedient soldiers, said, God forbid that I should drink the blood of righteous men. And, because he poured it out and would not drink it, it is written, He offered it a libation to the Lord. If, then, water was scorned by the armed king, and turned into a sacrifice to God, we may estimate what manner of sacrifice to Almighty God has been offered by the king who for His love has scorned to receive, not water, but gold. Wherefore, most excellent son, I will confidently say that thou hast offered as a libation to the Lord the gold which thou wouldest not have in opposition to Him.
Register of Epistles, Book 9, Epistle 122
But David, who had taken to himself another man's wife, and had been sorely scourged for his fault, desired long afterwards to drink water from the cistern of Bethlehem; which when his bravest soldiers had brought to him, he refused to drink it, and poured it out as a libation to the Lord. For it was lawful for him to drink it, had he been so minded; but, because he remembered having done what was unlawful, he laudably abstained even from what was lawful. And he, who to his guilt previously feared not that the blood of dying soldiers should be shed, afterwards considered that, were he to drink the water, he would have shed the blood of living soldiers, saying, Shall I drink the blood of these men who have put their lives in jeopardy?
Register of Epistles, Book 11, Epistle 45
And Abisa the brother of Joab, he was chief of three: he drew his sword against three hundred slain at one time, and he had a name among the [second] three.
καὶ ᾿Αβεσαὰ ἀδελφὸς ᾿Ιωάβ, οὗτος ἦν ἄρχων τῶν τριῶν, οὗτος ἐσπάσατο τὴν ρομφαίαν αὐτοῦ ἐπὶ τριακοσίους τραυματίας ἐν καιρῷ ἑνί, καὶ οὗτος ἦν ὀνομαστὸς ἐν τοῖς τρισίν,
И҆ а҆ве́сса бра́тъ і҆ѡа́вль, то́й бѣ̀ пе́рвый въ трїе́хъ: се́й и҆звлечѐ ме́чь сво́й проти́вꙋ трїе́хъ сѡ́тъ мꙋже́й во є҆ди́нъ ча́съ и҆ ᲂу҆бѝ и҆̀хъ, и҆ то́й бѣ̀ посредѣ̀ трїе́хъ и҆мени́тъ:
He was more famous than the two [others] of the three, and he was chief [over] them; yet he reached not to the [first] three.
ἀπὸ τῶν τριῶν ὑπὲρ τοὺς δύο ἔνδοξος, καὶ ἦν αὐτοῖς εἰς ἄρχοντα καὶ ἕως τῶν τριῶν οὐκ ἤρχετο.
ѿ трїе́хъ междꙋ̀ двѣма̀ пресла́вный, и҆ бѣ̀ и҆̀мъ нача́льникъ, ѻ҆ба́че ко трїе́мъ пє́рвымъ не дости́же.
And Banaia the son of Jodae was the son of a mighty man: many [were] his acts for Cabasael: he smote two lion-like men of Moab, and he went down and smote a lion in a pit on a snowy day.
καὶ Βαναίας υἱὸς ᾿Ιωδαὲ υἱὸς ἀνδρὸς δυνατοῦ, πολλὰ ἔργα αὐτοῦ ὑπὲρ Καβασαήλ· οὗτος ἐπάταξε τοὺς δύο ἀριὴλ Μωὰβ καὶ οὗτος κατέβη καὶ ἐπάταξε τὸν λέοντα ἐν τῷ λάκκῳ ἐν ἡμέρᾳ χιόνος·
И҆ ване́а сы́нъ і҆ѡда́евъ, сы́нъ мꙋ́жа крѣ́пкагѡ, мнѡ́га дѣла̀ є҆гѡ̀, ѿ кавасли́ла: то́й ᲂу҆бѝ двои́хъ а҆рїи́лѡвъ {Є҆вр.: льва̀.} мѡа́вскихъ, и҆ то́й сни́де и҆ ᲂу҆бѝ льва̀ ᲂу҆ кла́дѧзѧ во вре́мѧ снѣ́га:
And he smote an Egyptian, a wonderful man five cubits [high]; and in the hand of the Egyptian [there was] a spear like a weavers’ beam; and Banaia went down to him with a staff, and took the spear out of the Egyptian’s hand, and slew him with his own spear.
καὶ οὗτος ἐπάταξε τὸν ἄνδρα τὸν Αἰγύπτιον, ἄνδρα ὁρατὸν πεντάπηχυν, καὶ ἐν χειρὶ τοῦ Αἰγυπτίου δόρυ ὡς ἀντίον ὑφαινόντων, καὶ κατέβη ἐπ᾿ αὐτὸν Βαναίας ἐν ράβδῳ καὶ ἀφείλετο ἐκ τῆς χειρὸς τοῦ Αἰγυπτίου τὸ δόρυ καὶ ἀπέκτεινεν αὐτὸν ἐν τῷ δόρατι αὐτοῦ.
и҆ то́й ᲂу҆бѝ мꙋ́жа є҆гѵ́птѧнина, є҆мꙋ́же во́зрастъ бѣ̀ пѧ́ть лакѡ́тъ, и҆ въ рꙋцѣ̀ є҆гѵ́птѧнина копїѐ ꙗ҆́кѡ врати́ло ткꙋ́щихъ: и҆ сни́де къ немꙋ̀ ване́а съ жезло́мъ, и҆ восхи́ти копїѐ и҆з̾ рꙋкѝ є҆гѵ́птѧнина и҆ ᲂу҆бѝ є҆го̀ копїе́мъ є҆гѡ̀:
These things did Banaia son of Jodae, and his name [was] among the three mighties.
ταῦτα ἐποίησε Βαναίας υἱὸς ᾿Ιωδαέ, καὶ τούτῳ ὄνομα ἐν τοῖς τρισὶ τοῖς δυνατοῖς·
сїѧ̑ сотворѝ ване́а сы́нъ і҆ѡда́евъ, и҆ бѣ̀ и҆мени́тъ посредѣ̀ трїе́хъ си́льныхъ:
He was distinguished beyond the thirty, yet he reached not to the [first] three: and David set him over his family.
ὑπὲρ τοὺς τριάκοντα ἦν ἔνδοξος οὗτος καὶ πρὸς τοὺς τρεῖς οὐκ ἤρχετο· καὶ κατέστησεν αὐτὸν Δαυὶδ ἐπὶ τὴν πατριὰν αὐτοῦ.
над̾ три́десѧтїю бѣ̀ сла́венъ се́й, а҆ ко трїе́мъ не дости́же: и҆ поста́ви є҆го̀ даві́дъ над̾ ѻ҆те́чествомъ свои́мъ.
And the mighty [men] of the forces [were], Asael the brother of Joab, Eleanan the son of Dodoe of Bethleem,
καὶ δυνατοὶ τῶν δυνάμεων· ᾿Ασαὴλ ἀδελφὸς ᾿Ιωάβ, ᾿Ελεανὰν υἱὸς Δωδωὲ ἐκ Βηθλεέμ,
И҆ си́льнїи си́лъ: а҆саи́лъ, бра́тъ і҆ѡа́вль, є҆леана́нъ, сы́нъ дѡдѡ́евъ ѿ виѳлее́ма,
Samaoth the Arorite, Chelles the Phelonite,
Σαμμὼθ ὁ ᾿Αρωρί, Χελλὴς ὁ Φελωνί,
саммѡ́ѳъ а҆дди́тѧнинъ, хелкі́й а҆фело́нїнъ,
Ora the son of Ekkis the Thecoite, Abiezer the Anathothite,
῾Ωρὰ υἱὸς ᾿Εκκὶς ὁ Θεκωί, ᾿Αβιέζερ ὁ ᾿Αναθωθί,
ѻ҆ре́й сы́нъ ѿ кі́са ѳекꙋ́йскїй, а҆вїезе́ръ а҆наѳѡ́ѳскїй,
Sobochai the Usathite, Eli the Achonite,
Σοβοχαὶ ὁ ᾿Ασωθί, ᾿Ηλὶ ὁ ᾿Αχωνί,
совоха́й а҆сѡѳі́йскїй, и҆лі́й а҆хо́йскїй,
Marai the Netophathite, Chthaod the son of Nooza the Netophathite,
Μοοραΐ ὁ Νετωφαθί, Χολὸδ υἱὸς Νοοζὰ ὁ Νετωφαθί,
воора́й сы́нъ нетѡфаѳі́евъ, є҆лла́ѳъ сы́нъ ваїна́ка нетѡфаѳі́йскагѡ,
Airi the son of Rebie of the hill of Benjamin, Banaias the Pharathonite,
Αἰρὶ υἱὸς Ῥεβιὲ ἐκ βουνοῦ Βενιαμίν, Βαναίας ὁ Φαραθωνί,
и҆ѳа́й сы́нъ риве́инъ ѿ хо́лма венїамі́нѧ, ване́а сы́нъ фараѳѡ́нїевъ,
Uri of Nachali Gaas, Abiel the Garabaethite,
Οὐρὶ ἐκ Ναχαλὶ Γάας, ᾿Αβιὴλ ὁ Γαραβαιθί,
ᲂу҆рі́й ѿ неа́ли, галсавїи́лъ а҆равеѳі́йскїй,
Azbon the Baromite, Eliaba the Salabonite,
᾿Αζμὼθ ὁ Βαρωμί, ᾿Ελιαβὰ ὁ Σαλαβωνί,
а҆змѡ́ѳъ варсамі́йскїй, є҆лїа́ва саламі́йскїй,
the son of Asam the Gizonite, Jonathan the son of Sola the Ararite,
υἱὸς ᾿Ασὰμ τοῦ Γιζωνίτου, ᾿Ιωνάθαν υἱὸς Σωλὰ ὁ ᾿Αραρί,
і҆ра́съ гоині́йскїй, і҆ѡнаѳа́нъ сы́нъ сагѝ а҆рарі́йскїй,
Achim the son of Achar the Ararite, Elphat the son of Thyrophar
᾿Αχὶμ υἱὸς ᾿Αχὰρ ὁ ᾿Αραρί, ᾿Ελφὰτ υἱὸς Θυροφὰρ
а҆хїа́мъ сы́нъ саха́ра а҆рарі́йскагѡ, зифаа́лъ сы́нъ ѡ҆́ринъ,
the Mechorathrite, Achia the Phellonite,
ὁ Μεχωραθρί, ᾿Αχία ὁ Φελλωνί,
а҆фе́ръ мехꙋраѳі́нскїй, а҆хі́а фелоні́йскїй,
Esere the Charmadaite, Naarai the son of Azobai,
᾿Ησερὲ ὁ Χαρμαδαΐ, Νααραὶ υἱὸς ᾿Αζοβαί,
а҆сара́й мармели́нскїй, ноора́й сы́нъ а҆вді́евъ,
Joel the son of Nathan, Mebaal son of Agari,
᾿Ιωὴλ υἱὸς Νάθαν, Μεβαὰλ υἱὸς ᾿Αγαρί,
і҆ѡи́ль бра́тъ наѳа́новъ, мава́ръ сы́нъ тараі́евъ,
Sele the son of Ammoni, Nachor the Berothite, armour-bearer to the son of Saruia,
Σελὴ ὁ ᾿Αμμωνί, Ναχὼρ ὁ Βηρωθί, αἴρων σκεύη ᾿Ιωὰβ υἱῷ Σαρουΐα,
селли́къ а҆ммѡні́инъ, нааре́й вирѡ́ѳїнъ, и҆́же носи́лъ ѻ҆рꙋ́жїе і҆ѡа́ва сы́на сарꙋі́ева,
Ira the Jethrite, Gaber the Jethrite,
᾿Ιρὰ ὁ ᾿Ιεθρί, Γαρὴβ ὁ ᾿Ιεθρί,
і҆ра̀ і҆еѳе́рїинъ, гари́въ ѳе́рїинъ,
Uria the Chettite, Zabet son of Achaia,
Οὐρία ὁ Χεττί, Ζαβὲτ υἱὸς ᾿Αχαϊά,
ᲂу҆рі́а хетѳе́йскїй, ваза́ѳъ сы́нъ ѡ҆олі́евъ,
Adina son of Saeza, a chief of Ruben, and thirty with him,
᾿Αδινὰ υἱὸς Σαιζὰ τοῦ Ῥουβὴν ἄρχων, καὶ ἐπ᾿ αὐτῷ τριάκοντα.
а҆дїна̀ сы́нъ са́ха, рꙋви́ма кнѧ́зь, и҆ ᲂу҆ негѡ̀ три́десѧть,
Anan the son of Moocha, and Josaphat the Matthanite,
᾿Ανὰν υἱὸς Μοωχά, καὶ ᾿Ιωσαφὰτ ὁ Ματθανί,
а҆на́нъ сы́нъ маа́хинъ, и҆ і҆ѡсафа́тъ ѳаѳаи́нъ,
Ozia the Astarothite, Samatha and Jeiel sons of Chotham the Ararite,
᾿Οζία ὁ ᾿Ασταρωθί, Σαμαθὰ καὶ ᾿Ιειὴλ υἱοὶ Χωθὰμ τοῦ ᾿Αραρί,
ѻ҆зі́а а҆старѡ́ѳїнъ, самма̀ и҆ і҆еи́лъ сы́нове хѡѳа́на а҆рарі́ина,
Jediel the son of Sameri, and Jozae his brother the Thosaite,
᾿Ιεδιὴλ υἱὸς Σαμερὶ καὶ ᾿Ιωζαὲ ὁ ἀδελφὸς αὐτοῦ ὁ Θωσαΐ,
і҆едїи́лъ сы́нъ сааме́рїнъ, и҆ і҆ѡза́е бра́тъ є҆гѡ̀ ѳѡса́їнъ,
Eliel the Maoite, and Jaribi, and Josia his son, Ellaam, and Jethama the Moabite,
᾿Ελιὴλ ὁ Μαωΐ καὶ ᾿Ιαριβί, καὶ ᾿Ιωσία υἱὸς αὐτοῦ, ᾿Ελλαὰμ καὶ ᾿Ιεθαμὰ ὁ Μωαβίτης,
і҆елїи́лъ маѡі́нъ, и҆ а҆рі́ва, и҆ ѡ҆со́їа сы́нъ є҆гѡ̀, є҆наа́мъ, и҆ і҆еѳема̀ мѡаві́тскїй,
Daliel, and Obeth, and Jessiel of Mesobia.
Δαλιὴλ καὶ ᾿Ωβὴδ καὶ ᾿Ιεσσιὴλ ὁ Μεσωβία.
є҆лїи́лъ, и҆ ѡ҆ви́дъ, и҆ і҆есїи́лъ месѡві́евъ.
And the king and his men went to Jerusalem, this [is] Jebus; and there the Jebusites the inhabitants of the land said to David,
Καὶ ἐπορεύθη ὁ βασιλεὺς καὶ ἄνδρες αὐτοῦ εἰς ῾Ιερουσαλὴμ (αὕτη ᾿Ιεβούς), καὶ ἐκεῖ οἱ ᾿Ιεβουσαῖοι οἱ κατοικοῦντες τὴν γῆν εἶπον τῷ Δαυίδ·
И҆ и҆́де ца́рь даві́дъ и҆ ве́сь і҆и҃ль во і҆ерⷭ҇ли́мъ, се́й є҆́сть і҆евꙋ́съ, и҆дѣ́же бѧ́хꙋ і҆евꙋсе́є жи́телїе землѝ.