1 Samuel (1 Kings) 30
Commentary from 3 fathers
And as to the women and all things that were in it, great and small, they slew neither man nor woman, but carried them captives, and went on their way.
καὶ τὰς γυναῖκας καὶ πάντα τὰ ἐν αὐτῇ ἀπὸ μικροῦ ἕως μεγάλου οὐκ ἐθανάτωσαν ἄνδρα καὶ γυναῖκα, ἀλλ᾿ ᾐχμαλώτευσαν καὶ ἀπῆλθον εἰς τὴν ὁδὸν αὐτῶν.
же́нъ же и҆ всѣ́хъ сꙋ́щихъ въ не́мъ ѿ ма́ла до вели́ка не ᲂу҆мертви́ша мꙋ́жа ни жены̀, но плѣни́ша, и҆ ѿидо́ша въ пꙋ́ть сво́й.
And they had killed no one, etc. Heretics captivate but do not kill; who though they may rob the simplicity of faith from the less instructed, yet they cannot take away the fervor of charity, which is the life of virtues.
Commentary on Samuel
And David and his men came into the city, and, behold, it was burnt with fire; and their wives, and their sons, and their daughters were carried captive.
καὶ ἦλθε Δαυὶδ καὶ οἱ ἄνδρες αὐτοῦ εἰς τὴν πόλιν, καὶ ἰδοὺ ἐμπεπύρισται ἐν πυρί, αἱ δὲ γυναῖκες αὐτῶν καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν ᾐχμαλωτευμένοι.
И҆ прїи́де даві́дъ и҆ мꙋ́жїе є҆гѡ̀ во гра́дъ, и҆ сѐ, сожже́нъ бѧ́ше ѻ҆гне́мъ, жєны́ же и҆́хъ и҆ сы́нове и҆́хъ и҆ дщє́ри и҆́хъ плѣне́ни бы́ша.
When David and his men came to the city, etc. The Lord, arriving in His elect and Catholic teachers, and seeing the towers and roofs of the Church once shining, leveled to the ground by heretical discourse, first, as is proper, beseeches the Father with tears and prayers for its restoration, and then promptly begins the task of restoration as well. The doctors lament for the churches and souls entrusted to them, which they had brought forth and nurtured for God, corrupted from the simplicity of faith for a time, due to the delayed help of Christ; this is to say, with the advent of David delayed for a time, their wives and children were taken captive. For if His assisting grace were present, they certainly could not have been corrupted.
Commentary on Samuel
And David and his men lifted up their voice, and wept till there was no longer any power within them to weep.
καὶ ᾖρε Δαυὶδ καὶ οἱ ἄνδρες αὐτοῦ τὴν φωνὴν αὐτῶν καί ἔκλαυσαν, ἕως ὅτου οὐκ ἦν ἐν αὐτοῖς ἰσχὺς ἔτι τοῦ κλαίειν.
И҆ воздви́же даві́дъ и҆ мꙋ́жїе є҆гѡ̀ гла́съ сво́й и҆ пла́кашасѧ до́ндеже не бѣ̀ въ ни́хъ си́лы ктомꙋ̀ пла́катисѧ.
And both the wives of David were carried captive, Achinaam, the Jezraelitess, and Abigaia the wife of Nabal the Carmelite.
καὶ ἀμφότεραι αἱ γυναῖκες Δαυὶδ ᾐχμαλωτεύθησαν, ᾿Αχινόομ ἡ ᾿Ιεζραηλῖτις καὶ ᾿Αβιγαία ἡ γυνὴ Νάβαλ τοῦ Καρμηλίου.
И҆ жєны̀ ѻ҆́бѣ даві́дѡвы плѣне́ни бы́ша, а҆хїнаа́мъ і҆езраилі́тынѧ, и҆ а҆вїге́а бы́вшаѧ жена̀ нава́ла карми́льскагѡ.
Indeed, even the two wives of David were taken captive, etc. It has already been said above that David's wives signify both the active and contemplative lives of the holy Church, which rejoice to serve the true King in the present. However, the Church has often been enveloped by such a storm from heretics and pagans, as was made clear by the great Arian sedition, that not only the decorum of the contemplative life was lost – which, according to the name Jezrahel, the very Author of graces sowed in the hearts of the serene and humble spirits – but also the constancy of the active life, which those who recently escaped the hands of the ancient enemy are accustomed to exercise, seems to disappear under the force of the persecutor's wrath.
Commentary on Samuel
And David was greatly distressed, because the people spoke of stoning him, because the soul of all the people was grieved, each for his sons and his daughters: but David strengthened himself in the Lord his God.
καὶ ἐθλίβη Δαυὶδ σφόδρα, ὅτι εἶπεν ὁ λαὸς λιθοβολῆσαι αὐτόν, ὅτι κατώδυνος ψυχὴ παντὸς τοῦ λαοῦ, ἑκάστου ἐπὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐπὶ τὰς θυγατέρας αὐτοῦ· καὶ ἐκραταιώθη Δαυὶδ ἐν Κυρίῳ Θεῷ αὐτοῦ.
И҆ ѡ҆скорбѣ̀ даві́дъ ѕѣлѡ̀, ꙗ҆́кѡ совѣща́шасѧ лю́дїе ка́менїемъ поби́ти є҆го̀, ꙗ҆́кѡ скорбна̀ бѧ́ше дꙋша̀ всѣ́хъ люді́й коегѡ́ждо ѡ҆ сынѣ́хъ свои́хъ и҆ ѡ҆ дще́рехъ свои́хъ. И҆ ᲂу҆крѣпи́сѧ даві́дъ ѡ҆ гдⷭ҇ѣ бз҃ѣ свое́мъ,
And David said to Abiathar the priest the son of Achimelech, Bring near the ephod.
καὶ εἶπε Δαυὶδ πρὸς ᾿Αβιάθαρ τὸν ἱερέα υἱὸν ᾿Αβιμέλεχ· προσάγαγε τὸ ἐφούδ.
и҆ речѐ даві́дъ ко а҆вїа́ѳарꙋ і҆ере́ю сы́нꙋ а҆вїмеле́ховꙋ: принесѝ є҆фꙋ́дъ. И҆ принесѐ а҆вїа́ѳаръ є҆фꙋ́дъ къ даві́дꙋ.
And Abiathar applied the ephod to David, etc. Those things which His saints do by the inspiration of the Lord, He Himself is said to do according to the manner of the Scriptures, since He aids them to do it; just as it is also said of the Holy Spirit, who has power and operation together with the Father and the Son: For He intercedes for us with groanings that cannot be uttered, because He makes those whom He has filled to groan and to pray to the Lord for their salvation. Therefore David, having applied the priestly stole to himself, consults the Lord whether he ought to pursue the robbers; while the pastors of the Church, enlightened inwardly by the grace of their Creator, through the reading of the Holy Scripture, with which teachers must always be clothed in the ministry of the word, seek the counsel of the divine will as to how they should act towards erring ones. The Lord responds that the robbers must be pursued by David, and that the plunder should be recovered from them, just as in the same reading He has taught that heretics must be pursued by the teachers of the Church through debate, overcome by overpowering them, and the plunder should be recovered from them by calling back to the Church those souls previously seduced by their deceit.
Commentary on Samuel
And David enquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? and he said to him, Pursue, for thou shalt surely overtake them, and thou shalt surely rescue [the captives].
καὶ ἐπηρώτησε Δαυὶδ διά τοῦ Κυρίου λέγων· εἰ καταδιώξω ὀπίσω τοῦ γεδδοὺρ τούτου, εἰ καταλήψομαι αὐτούς; καὶ εἶπεν αὐτῷ· καταδίωκε, ὅτι καταλαμβάνων καταλήψῃ αὐτοὺς καὶ ἐξαιρούμενος ἐξελῇ.
И҆ вопросѝ даві́дъ гдⷭ҇а, глаго́лѧ: поженꙋ́ ли в̾слѣ́дъ по́лчища сегѡ̀; и҆ пости́гнꙋ ли и҆̀хъ; И҆ речѐ гдⷭ҇ь: гонѝ, ꙗ҆́кѡ постиза́ѧ пости́гнеши и҆̀хъ и҆ и҆збавлѧ́ѧ и҆зба́виши.
So David went, he and the six hundred men with him, and they come as far as the brook Bosor, and the superfluous ones stopped.
καὶ ἐπορεύθη Δαυίδ, αὐτὸς καὶ οἱ ἑξακόσιοι ἄνδρες μετ᾿ αὐτοῦ, καὶ ἔρχονται ἕως τοῦ χειμάρρου Βοσόρ, καὶ οἱ περισσοὶ ἔστησαν.
И҆ и҆́де даві́дъ са́мъ и҆ ше́сть сѡ́тъ мꙋже́й съ ни́мъ, и҆ прїидо́ша да́же до пото́ка восо́рска, про́чїи же ѡ҆ста́шасѧ:
David himself therefore went, and six hundred men who were with him, etc. The Brook Besor, which is interpreted as announcement or flesh, or the carnal sense of heretics difficult to correct, or signifies the redundancy of secular eloquence, and equally rapid and violent in its flow, not easily overcome except by the most perfect doctors. Therefore our desirable king, truly strong in hand, went to fight by the word of truth against the stubbornness of those erring, he and his chosen ones proved by the integrity of their work and the certainty of their hope, which the number six, by which the Lord completed His works, and one hundred, which in the reckoning first asks for the right hand in confession, clearly denote. Finally, in the hundredth psalm, the distinction of the final judgment, where the hope of all rightly hoping burns, is openly described, where, with mercy and judgment sung, the faithful of the earth and those walking in the immaculate way are by mercy promoted to the seat of eternal blessedness and the ministry of their Redeemer; but all sinners of the earth by the just judgment in the morning of declared action, which had long been hidden, are mentioned to be killed and destroyed from the city of supreme peace. However, while his saints accompany the Lord on the path of truth, when it comes to the point of disputing and overcoming heretics, some often even great men, though not from the purity of believing, yet tired from the skill of speaking, desist. For not all who know how to believe rightly also know how to overcome by reasoning those who think contrary to the right faith. For often the torrent of announcement, or flesh, or their carnal sense, who are unable to grasp spiritual matters, or the urge to pronounce the carnal things they feel stands in the way; which those less skilled may not know how to overcome and, like Elijah or Elisha, break through and disperse by the power of their discretion. This was especially evident in the Nicene Council, where among so many and such great doctors gathered from the whole world, hardly anyone at first, except Athanasius, the deacon of the Church of Alexandria, could be found who knew how to contend with Arius, immediately detect his evasions and deceits, and defeat them. Where a certain pagan philosopher, much armed with Aristotelian arguments, challenging the Christians very frequently, could be overcome by none of the doctors even distinguished in dialectical art, until one bishop of remarkable sanctity arose, utterly ignorant of sophistical speech, but distinguished in the wisdom of divine faith, and with simple yet truthful prosecution throughout nullified his multifaceted cunning. Therefore, only those who are either strengthened by an outstanding grace of the Spirit in faith or pre-taught with greater skill in disputing can suffice to cross such a torrent by teaching. They are rightly remembered as four hundred who pursue robbers, for they eminently excel in prudence, fortitude, temperance, and justice, because they rejoice to fight for the Gospel; rightly two hundred who, though tired, hold back; for there are those who, while they do not know how to defend faith and action by disputing, do not fail to exercise it by living.
Commentary on Samuel
And he pursued them with four hundred men; and there remained behind two hundred men, who tarried on the other side of the brook Bosor.
καὶ κατεδίωξεν ἐν τετρακοσίοις ἀνδράσιν, ὑπέστησαν δὲ διακόσιοι ἄνδρες, οἵτινες ἐκάθισαν πέραν τοῦ χειμάρρου τοῦ Βοσόρ.
и҆ гна̀ съ четы́рьми сты̀ мꙋже́й, двѣ́сти же мꙋже́й ѡ҆ста́шасѧ, и҆̀же сѣдо́ша ѡ҆б̾ ѡ҆́нъ по́лъ пото́ка восо́рска.
And they find an Egyptian in the field, and they take him, and bring him to David; and they gave him bread and he ate, and they caused him to drink water.
καὶ εὑρίσκουσιν ἄνδρα Αἰγύπτιον ἐν ἀγρῷ καὶ λαμβάνουσιν αὐτὸν καὶ ἄγουσιν αὐτὸν πρὸς Δαυίδ·
И҆ ѡ҆брѣто́ша мꙋ́жа є҆гѵ́птѧнина на селѣ̀, и҆ ꙗ҆́ша є҆го̀, и҆ приведо́ша є҆го̀ къ даві́дꙋ, и҆ да́ша є҆мꙋ̀ хлѣ́ба, и҆ ꙗ҆дѐ, и҆ напои́ша є҆го̀ водо́ю:
11–17The poor and the feeble, the blind and the lame, are called and come because the weak and the despised in this world are often quicker to hear the voice of God, as in this world they have nothing to delight them.The Egyptian servant of the Amalekites is a good example of this. When the Amalekites were plundering and moving about, he was left behind on the road sick and fainting from hunger and thirst. When David found him, he provided him with food and drink, and as soon as he revived he became David’s guide, found the celebrating Amalekites, and with great bravery overthrew the people who had left him behind sick. Amalekite means “a people that laps.” What does “a people that laps” signify but the hearts of the worldly? Going about after the things of earth, it is as if they are lapping them up when they take delight in temporal things alone. A lapping people takes plunder, so to speak, when out of its love for earthly things it heaps up profit from others’ losses. The Egyptian servant is left behind on the road sick, because all sinners, once they begin to grow weak from the situation of this world, soon come to be despised by worldly minds. David found him and provided him with food and drink, because the Lord, who is “brave in hand” (if we attribute to him the meaning of David’s name), does not despise what the world has cast aside. Often he directs to the grace of his love those who are not strong enough to follow the world, and who are, so to speak, left behind on the road, holding out to them the food and drink of his word. It is as if he chooses them as guides for himself on the road when he makes them his preachers. When they bring Christ to the hearts of sinners, it is as if they are leading David upon the enemy, and, like David, they strike the celebrating Amalekites with the sword, because by the Lord’s power they overthrow all the proud who had despised them in the world.
Forty Gospel Homilies, Homily 36
And they found an Egyptian man in the field, etc. The Catholic teachers hastening to engage in the battle with the heretics often find men abandoned by them, notable for the dark stain of their sins, unable to follow the teachers of error to devastate the Church due to the tenderness of their intellect; and they bring them to hear the Catholic faith, giving them the bread and water of the word; but they also add the sayings of preceding teachers, who, from the most beautiful tree of the present Church, as it were, from the fig tree, or severed at the brink of life and death, throughout the entire year of this current age which is now being lived, do not cease to preserve the mature memory of their teaching to refresh the souls of the faithful. And they well give a fragment of the dough, because they suggest not complete works to such people, but the sayings of the fathers deemed sufficient. They well give two clusters of grapes; because they show that they are to be united to Christ and the Church by the bonds of dual love.
Commentary on Samuel
And they gave him a piece of a cake of figs, and he ate, and his spirit was restored in him; for he had not eaten bread, and had not drunk water three days and three nights.
καὶ διδόασιν αὐτῷ ἄρτον, καὶ ἔφαγε, καὶ ἐπότισαν αὐτὸν ὕδωρ· καὶ διδόασιν αὐτῷ κλάσμα παλάθης, καὶ ἔφαγε, καὶ κατέστη τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ, ὅτι οὐ βεβρώκει ἄρτον καὶ οὐ πεπώκει ὕδωρ τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
и҆ да́ша є҆мꙋ̀ ча́сть смо́квей, и҆ ꙗ҆дѐ, и҆ ᲂу҆крѣпи́сѧ дꙋ́хъ є҆гѡ̀ въ не́мъ, ꙗ҆́кѡ не ꙗ҆дѐ хлѣ́ба и҆ не пѝ воды̀ трѝ дни̑ и҆ трѝ но́щы.
Who, when he had eaten, etc. When he had received the nourishment of the true faith, he also received the confidence of mind by which he would hope to obtain the grace of mercy.
Commentary on Samuel
And David said to him, Whose art thou? and whence art thou? and the young man the Egyptian said, I am the servant of an Amalekite; and my master left me, because I was taken ill three days ago.
καὶ εἶπεν αὐτῷ Δαυίδ· τίνος σὺ εἶ καὶ πόθεν εἶ; καὶ εἶπε τὸ παιδάριον τὸ Αἰγύπτιον· ἐγώ εἰμι δοῦλος ἀνδρὸς ᾿Αμαληκίτου, καὶ κατέλιπέ με ὁ Κύριός μου, ὅτι ἠνωχλήθην ἐγὼ σήμερον τριταῖος.
И҆ речѐ є҆мꙋ̀ даві́дъ: ѿкꙋ́дꙋ є҆сѝ, и҆ чі́й є҆сѝ ты̀; И҆ речѐ ѻ҆́трокъ є҆гѵ́птѧнинъ: а҆́зъ є҆́смь ра́бъ мꙋ́жа а҆маликі́тѧнина, и҆ ѡ҆ста́ви мѧ̀ господи́нъ мо́й, ꙗ҆́кѡ и҆знемого́хъ дне́сь ᲂу҆жѐ тре́тїй де́нь:
David therefore said to him: Whose are you, or from where? etc. It is a rule of the Church to inquire of those who defect to her from heretics through their teachers; who, before they fled, what they thought about faith, to where they tend in the future in mind. And when they have known them to contradict heresies with full intensity, and to favor the Catholic faith, then and only then should they apply the sacraments of the same faith to be reconciled with them, lest they seem to throw holy things to the dogs, and pearls to the swine. Of whose, he said, are you listeners, and of what, or to which sect are you proposing now to belong? It is necessary to reply, he who seeks to escape the snares of the heretics: I confess, I have been darkened by sins, having been devoted to listening to the heretics; but my master, who imbued me with errors, has left me: because where wars were waged against the Church, he found me less suitable in tongue or intellect for this contest; nor did he wish to take me any further into such a conflict with him. Truly, we breaking out from the south, that is, light, promising our perfect and Spirit-breathing doctrine, and brought not a few of the gentiles to our sect, and in no small part obstructed the faith of the Church.
Commentary on Samuel
And we made an incursion on the south of the Cholthi, and on the parts of Judea, and on the south of Chelub, and we burnt Sekelac with fire.
καὶ ἡμεῖς ἐπεθέμεθα ἐπὶ τὸν νότον τοῦ Χολθὶ καὶ ἐπὶ τὰ τῆς ᾿Ιουδαίας μέρη καὶ ἐπὶ νότον Χελοὺβ καὶ τὴν Σεκελὰκ ἐνεπυρίσαμεν ἐν πυρί.
и҆ мы̀ ходи́хомъ на ю҆́гъ до хеле́ѳї и҆ на і҆ꙋдє́йскїѧ страны̑ и҆ на гелвꙋ́й, и҆ секела́гꙋ пожго́хомъ ѻ҆гне́мъ.
And David said to him, Wilt thou bring me down to this troop? And he said, Swear now to me by God, that thou wilt not kill me, and that thou wilt not deliver me into the hands of my master, and I will bring thee down upon this troop.
καὶ εἶπεν αὐτῷ Δαυίδ· εἰ κατάξεις με ἐπὶ τὸ γεδδοὺρ τοῦτο; καὶ εἶπεν· ὄμοσον δή μοι κατὰ τοῦ Θεοῦ μὴ θανατώσειν με καὶ μὴ παραδοῦναί με εἰς χεῖρας τοῦ κυρίου μου, καὶ κατάξω σε ἐπὶ τὸ γεδδοὺρ τοῦτο.
И҆ речѐ є҆мꙋ̀ даві́дъ: доведе́ши ли мѧ̀ до по́лчища сегѡ̀; И҆ речѐ: клени́сѧ мѝ бг҃омъ, ꙗ҆́кѡ не ᲂу҆бїе́ши мѧ̀ и҆ не преда́си мѧ̀ въ рꙋ́цѣ господи́нꙋ моемꙋ̀, и҆ доведꙋ́ тѧ до по́лчища сегѡ̀.
And David said to him: Can you lead me to this band? etc. David is advised to find and conquer the robbers, who is left sick by the Amalekites; because there are those who, having lived among heretics, by the laziness of their mind, do not have the strength to harm the good, and the same ones, suddenly favored and touched by divine grace, acquire sufficient strength from God to resist the perverse; indeed, it is much more convenient and certain through those who know the secrets of the heretics, being converted to the Catholic, their errant sayings are confounded. But what he asks to be sworn to him, that he will not be killed, and that he will not be handed over to his master, so that he will reveal to them the hostile band of persecutors; this surely he asks from his spiritual teachers, that only on this condition will he disclose to them the secrets of the heretics, if they show him without any doubt the faith by which he may escape perpetual death; nor allow him to be subjected again to vain doctrines.
Commentary on Samuel
So be brought him down thither, and behold, they [were] scattered abroad upon the surface of the whole land, eating and drinking, and feasting by [reason of] all the great spoils which they had taken out of the land of the Philistines, and out of the land of Juda.
καὶ κατήγαγεν αὐτὸν ἐκεῖ, καὶ ἰδοὺ οὗτοι διακεχυμένοι ἐπὶ πρόσωπον πάσης τῆς γῆς ἐσθίοντες καὶ πίνοντες καὶ ἑορτάζοντες ἐν πᾶσι τοῖς σκύλοις τοῖς μεγάλοις, οἷς ἔλαβον ἐκ γῆς ἀλλοφύλων καὶ ἐκ γῆς ᾿Ιούδα.
(И҆ клѧ́тсѧ є҆мꙋ̀ даві́дъ:) и҆ приведѐ є҆го̀ ѻ҆на́мѡ, и҆ сѐ, ті́и разсѣ́ѧни бы́ша по лицꙋ̀ всеѧ̀ землѝ, ꙗ҆дꙋ́ще и҆ пїю́ще и҆ пра́зднꙋюще ѡ҆ всѣ́хъ коры́стехъ вели́кихъ, ꙗ҆̀же взѧ́ша ѿ землѝ и҆ноплеме́нничи и҆ ѿ землѝ і҆ꙋ́дины.
When he had led him, behold, they reclined, etc. Heretics recline on the face of the earth, eating and drinking; whether they read the obscure or the clear Scriptures (for this is the difference between eating and drinking), they always seek not the heavenly things through these, but the earthly, nor can they say with the Apostle: "But our conversation is in heaven" (Philippians 3). And as if they celebrate a feast day for the spoils they had plundered from the land of the Philistines and Judah, regarding their inventions, by which they had taught some pagans to err worse under the pretext of Christ's name, or turned the faithful away from the path of truth, as the best light of knowledge, they joyfully say: "This is the day which the Lord hath made; we will rejoice and be glad in it" (Psalm 118).
Commentary on Samuel
And David came upon them, and smote them from the morning till the evening, and on the next day; and not one of them escaped, except four hundred young men, who were mounted on camels, and fled.
καὶ ἦλθεν ἐπ᾿ αὐτοὺς Δαυὶδ καὶ ἐπάταξεν αὐτοὺς ἀπὸ ἑωσφόρου ἕως δείλης καὶ τῇ ἐπαύριον, καὶ οὐκ ἐσώθη ἐξ αὐτῶν ἀνὴρ ὅτι ἀλλ᾿ ἢ τετρακόσια παιδάρια, ἃ ἦν ἐπιβεβηκότα ἐπὶ τὰς καμήλους καὶ ἔφυγον.
И҆ прїи́де на ни́хъ даві́дъ, и҆ и҆збѝ и҆̀хъ ѿ ᲂу҆́тра да́же до ве́чера и҆ наꙋ́трїе: и҆ не спасе́сѧ ѿ ни́хъ мꙋ́жъ, ра́звѣ четы́реста ѻ҆́трѡкъ, и҆̀же всѣдо́ша на вельблю́ды и҆ ᲂу҆бѣжа́ша.
And David smote them, etc. Christ smites heretics in two ways: either by chastising them to receive the faith or by anathematizing them to endure eternal punishment. Both of these forms of smiting extend from evening to evening, because they reach from the recognition of the error darkening the hearts, to either the bitterness of the same error's repentance for a time or eternal punishment. Indeed, the four hundred men, who with camels escaped the sword of David and as many of his soldiers by fleeing, are surely those who, despising the voice of Catholic teachers, neither agree to be corrected by them nor fear to be condemned; but, relying on the height of their virtues, or rather, on their swelling pride and boastfulness, just as on a camel’s hump, they boast that they equally hold the name and number of evangelical perfection, and hope to obtain the joys of the heavenly life.
Commentary on Samuel
And David recovered all that the Amalekites had taken, and he rescued both his wives.
καὶ ἀφείλατο Δαυὶδ πάντα, ἃ ἔλαβον οἱ ᾿Αμαληκῖται, καὶ ἀμφοτέρας τὰς γυναῖκας αὐτοῦ ἐξείλατο.
И҆ ѿѧ̀ даві́дъ всѧ̑ є҆ли̑ка взѧ́ша а҆маликі́ты, и҆ ѻ҆́бѣ жєны̀ своѧ̑ ѿѧ̀,
And nothing was wanting to them of great or small, either of the spoils, or the sons and daughters, or anything that they had taken of theirs; and David recovered all.
καὶ οὐ διεφώνησεν αὐτοῖς ἀπὸ μικροῦ ἕως μεγάλου καὶ ἀπὸ τῶν σκύλων καὶ ἕως υἱῶν καὶ θυγατέρων καὶ ἕως πάντων, ὧν ἔλαβον αὐτῶν· τὰ πάντα ἐπέστρεψε Δαυίδ.
и҆ не поги́бе и҆̀мъ ѿ ма́ла да́же до вели́ка, и҆ ѿ коры́стей, и҆ да́же до сынѡ́въ и҆ дще́рей и҆ да́же до всѣ́хъ, ꙗ҆̀же взѧ́ша, и҆ всѧ̑ возвратѝ даві́дъ:
Therefore David rescued everything, etc. By conquering or correcting or avenging, or exposing the wicked doctrine of the heresies' founders, the Lord rescues the souls they had deceived and brings them back to the unity of Catholic peace.
Commentary on Samuel
And he took all the flocks, and the herds, and led them away before the spoils: and it was said of these spoils, These [are] the spoils of David.
καὶ ἔλαβε πάντα τὰ ποίμνια καὶ τὰ βουκόλια καὶ ἀπήγαγεν ἔμπροσθεν τῶν σκύλων, καὶ τοῖς σκύλοις ἐκείνοις ἐλέγετο· ταῦτα τὰ σκῦλα Δαυίδ.
и҆ взѧ̀ даві́дъ всѧ̑ стада̀ и҆ па̑ствины, и҆ погна̀ пред̾ плѣ́номъ: и҆ плѣ́нъ ѻ҆́ный нарица́шесѧ се́й плѣ́нъ даві́довъ.
And David comes to the two hundred men who were left behind that they should not follow after David, and he had caused them to remain by the brook of Bosor; and they came forth to meet David, and to meet his people with him: and David drew near to the people, and they asked him how he did.
καὶ παραγίνεται Δαυὶδ πρὸς τοὺς διακοσίους ἄνδρας τοὺς ὑπολειφθέντας τοῦ πορεύεσθαι ὀπίσω Δαυὶδ καί ἐκάθισεν αὐτοὺς ἐν τῷ χειμάρρῳ τοῦ Βοσόρ, καὶ ἐξῆλθον εἰς ἀπάντησιν Δαυὶδ καὶ εἰς ἀπάντησιν τοῦ λαοῦ τοῦ μετ᾿ αὐτοῦ, καὶ προσήγαγε Δαυὶδ ἕως τοῦ λαοῦ, καὶ ἠρώτησαν αὐτὸν τὰ εἰς εἰρήνην.
И҆ прїи́де даві́дъ къ двѣма̀ стѡ́мъ мꙋжє́мъ ѡ҆ста́вшымсѧ и҆тѝ в̾слѣ́дъ даві́да, и҆̀хже посадѝ на пото́цѣ восо́рстѣ, и҆ и҆зыдо́ша на срѣ́тенїе даві́дꙋ и҆ на срѣ́тенїе лю́демъ и҆̀же съ ни́мъ: и҆ прїи́де даві́дъ до люді́й, и҆ вопроси́ша є҆го̀ ѡ҆ ми́рныхъ.
21–24Let there be no special food for anyone working in the kneading room. Let the food be the same for everyone, for those who bake and those who are appointed to any task, in accordance with what was established from the beginning by the father of the koinōnia, Apa, to whom God entrusted this great calling. If other fathers who have succeeded him have made canons granting special food to the bakers, they did so after Moses’ manner, as we have learned in the Gospel that says, “Because of your hardness of heart, Moses has allowed you to repudiate your wives, but in the beginning it was not like this.” If, for some light fatigue, a man separates himself from his brother and differs from him in his food more than do those who are to leave for the harvest or for any other task at which they will have to endure the heat, let us not allow the brothers who have been appointed for any other task in the community to eat with these, since they have not set out to endure the heat and to work strenuously.On the contrary, the unity of the koinōnia consists in a like measure for all, according to the saints’ way of doing; thus David approached those who had not gone to war and spoke to them peacefully, giving them a share of the spoils equal to that received by those who had gone to war with him. He did not listen to those who were wicked and said, “We will not share with them.” The Lord taught us likewise in the Gospel by the parable, when those who had “borne the weight of the day and the heat murmured, saying, ‘Why have you treated us like those who have worked only an hour?’ ” They, too, heard the reproach, “Is your eye evil because I am good?”
Regulations 2.48
David came to the two hundred men, etc. After the victory over the plunderers, David equally enriched those who were weary and stayed behind, with those who fought, with a share of the spoils. Let not the wise man glory in his wisdom (Jerem. IX). We cannot all do everything. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Yet all laboring at different times in the same vineyard of the Lord, will receive the same denarius of life in contemplating the image of the supreme king.
Commentary on Samuel
Then every ill-disposed and bad man of the soldiers who had gone with David, answered and said, Because they did not pursue together with us, we will not give them of the spoils which we have recovered, only let each one lead away with him his wife and his children, and let them return.
καὶ ἀπεκρίθη πᾶς ἀνὴρ λοιμὸς καὶ πονηρὸς τῶν ἀνδρῶν τῶν πολεμιστῶν τῶν πορευθέντων μετὰ Δαυὶδ καὶ εἶπον, ὅτι οὐ κατεδίωξαν μεθ᾿ ἡμῶν, οὐ δώσομεν αὐτοῖς ἐκ τῶν σκύλων, ὧν ἐξειλόμεθα, ὅτι ἀλλ᾿ ἢ ἕκαστος τὴν γυναῖκα αὐτοῦ καὶ τὰ τέκνα αὐτοῦ ἀπαγέσθωσαν καὶ ἀποστρεφέτωσαν.
И҆ ѿвѣща́ша всѝ мꙋ́жїе па́гꙋбнїи и҆ лꙋка́внїи ѿ мꙋже́й ра́тныхъ ходи́вшихъ съ даві́домъ и҆ рѣ́ша: ꙗ҆́кѡ не гони́ша съ на́ми, не дади́мъ и҆̀мъ ѿ плѣ́на, є҆го́же взѧ́хомъ, но то́кмѡ кі́йждо женꙋ̀ свою̀ и҆ ча̑да своѧ̑ да во́змꙋтъ и҆ возвратѧ́тсѧ.
And David said, Ye shall not do so, after the Lord has delivered [the enemy] to us, and guarded us, and the Lord has delivered into our hands the troop that came against us.
καὶ εἶπε Δαυίδ· οὐ ποιήσετε οὕτως μετὰ τὸ παραδοῦναι τὸν Κύριον ἡμῖν καὶ φυλάξαι ἡμᾶς καὶ παρέδωκε Κύριος τὸν γεδδοὺρ τὸν ἐπερχόμενον ἐφ᾿ ἡμᾶς εἰς χεῖρας ἡμῶν.
И҆ речѐ даві́дъ: не сотвори́те, бра́тїѧ моѧ̑, та́кѡ, повнегда̀ предадѐ гдⷭ҇ь на́мъ и҆ сохранѝ на́съ, и҆ предадѐ гдⷭ҇ь по́лчище сїѐ наше́дшее на ны̀ въ рꙋ́ки на́шѧ:
And who will hearken to these your words? for they are not inferior to us; for according to the portion of him that went down to the battle, so shall be the portion of him that abides with the baggage; they shall share alike.
καὶ τίς ἐπακούσεται ὑμῶν τῶν λόγων τούτων; ὅτι οὐχ ἧττον ἡμῶν εἰσι· διότι κατὰ τὴν μερίδα τοῦ καταβαίνοντος εἰς τὸν πόλεμον, οὕτως ἔσται ἡ μερὶς τοῦ καθημένου ἐπὶ τὰ σκεύη· κατὰ τὸ αὐτὸ μεριοῦνται.
и҆ кто̀ послꙋ́шаетъ ва́шихъ слове́съ си́хъ; ꙗ҆́кѡ не мє́ньши на́съ сꙋ́ть: поне́же по ча́сти и҆сходѧ́щагѡ на бра́нь, та́кѡ бꙋ́детъ ча́сть сѣдѧ́щагѡ при сосꙋ́дѣхъ, по томꙋ́жде раздѣлѧ́тсѧ.
And it came to pass from that day forward, that it became an ordinance and a custom in Israel until this day.
καὶ ἐγενήθη ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπάνω, καὶ ἐγένετο εἰς πρόσταγμα καὶ εἰς δικαίωμα τῷ ᾿Ισραὴλ ἕως τῆς σήμερον.
И҆ бы́сть ѿ днѐ тогѡ̀ и҆ вы́ше, и҆ бы́сть въ повелѣ́нїе и҆ на ѡ҆правда́нїе і҆и҃лю да́же до днѐ сегѡ̀.
And David came to Sekelac, and sent of the spoils to the elders of Juda, and to his friends, saying, Behold [some] of the spoils of the enemies of the Lord;
Καὶ ἦλθε Δαυὶδ εἰς Σεκελὰκ καὶ ἀπέστειλε τοῖς πρεσβυτέροις τῶν σκύλων ᾿Ιούδα καὶ τοῖς πλησίον αὐτοῦ λέγων· ἰδοὺ ἀπὸ τῶν σκύλων τῶν ἐχθρῶν Κυρίου·
И҆ прїи́де даві́дъ въ секела́гъ, и҆ посла̀ старѣ́йшинамъ ѿ коры́стей і҆ꙋ́диныхъ и҆ и҆́скрєннимъ свои̑мъ, глаго́лѧ: сѐ, ва́мъ благослове́нїе ѿ коры́стей врагѡ́въ гдⷭ҇нихъ,
And he sent gifts from the spoil to the elders of Judah, etc. The Lord loves and urges all the members of His Church, in various persons, conditions, and ages, to always rejoice in His victory, in the perpetual increase of His kingdom, and whenever they see souls previously corrupted by the devil's sedition restored to the Church, to glorify and bless the Father who is in heaven. He especially delights to see those doing this who have preserved their love in a pure heart and have held on to the sayings or examples of the saints in the diligent memory of a chaste conscience. For this is the true David exulting and either hosting or defending his men. Likewise, any catholic teacher, when investigating, exposing, and conquering the thorns of heretics, must not delay revealing these things to other brothers, whether by conversing or even writing, for the sake of the knowledge of avoiding and overcoming such things. And note, not only in believing in God but also in loving neighbors, the heretics greatly differ from the catholic and gentiles greatly from Christian perfection. The Amalekites leave behind their tired and dying companion of their journey and expose him as if to be torn apart by wild beasts and birds. But David prepares his tired companions in a safe place for battle and enriches them with abundant peace and blessing upon his return. The title of the fifty-second psalm also recalls this lesson, which reads, "To the end for Amalech, the understanding of David," signifying Christ, who is the end of the law for righteousness to everyone who believes (Rom. X), for the understanding of the figurative David in bearing with, persecuting, and fighting the Amalekites, what the city of the true David is to suffer from the faithless and what he himself is to repay to them. But the text of the psalm, very easy to understand, throughout rejoices in the mysteries of this lesson; because it begins with the endeavors of the wicked faithless saying, "The fool says in his heart, 'There is no God' (Psalm LII)," either claiming there is no God who cares for human affairs or considering within a foolish heart that any person in the holy Trinity is not truly God; and it ends in the triumph of the true David, "When the Lord restores the fortunes of His people, Jacob will exult and Israel will rejoice (Psalm XIII)."
Commentary on Samuel
to those in Baethsur, and to those in Rama of the south, and to those in Iethor.
τοῖς ἐν Βαιθσοὺρ καὶ τοῖς ἐν Ῥαμὰ νότου καὶ τοῖς ἐν ᾿Ιεθθὸρ
сꙋ́щымъ въ веѳсꙋ́рѣ и҆ въ ра́мѣ ю҆́жнѣй и҆ въ геѳо́рѣ,
And to those in Aroer, and to those in Ammadi, and to those in Saphi, and to those in Esthie,
καὶ τοῖς ἐν ᾿Αροὴρ καὶ τοῖς ἐν ᾿Αμμαδὶ καὶ τοῖς ἐν Σαφὶ καὶ τοῖς ἐν ᾿Εσθιὲ
и҆ во а҆рои́рѣ и҆ во а҆мма́дѣ, и҆ во сафѣ̀ и҆ во є҆сѳі́ѣ и҆ въ ге́ѳѣ,
and to those in Geth, and to those in Cinan, and to those in Saphec, and to those in Thimath, and to those in Carmel, and to those in the cities of Jerameli, and to those in the cities of the Kenezite;
καὶ τοῖς ἐν Γὲθ καὶ τοῖς ἐν Κινὰν καὶ τοῖς ἐν Σαφὲκ καὶ τοῖς ἐν Θιμὰθ καὶ τοῖς ἐν Καρμήλῳ καὶ τοῖς ἐν ταῖς πόλεσι τοῦ ῾Ιεραμηλὶ καὶ τοῖς ἐν ταῖς πόλεσι τοῦ Κενεζὶ
и҆ въ кїна́нѣ и҆ въ сафе́цѣ, и҆ въ ѳима́ѳѣ и҆ въ карми́лѣ, и҆ сꙋ́щымъ во градѣ́хъ і҆еремеи́ла и҆ во градѣ́хъ кенезі́ѧ,
and to those in Jerimuth, and to those in Bersabee, and to those in Nombe,
καὶ τοῖς ἐν ῾Ιεριμοὺθ καὶ τοῖς ἐν Βηρσαβεὲ καὶ τοῖς ἐν Νομβὲ
и҆ сꙋ́щымъ во і҆ерїмꙋ́ѳѣ и҆ во вирсаве́и и҆ въ номвѣ̀,
and to those in Chebron, and to all the places which David and his men had passed through.
καὶ τοῖς ἐν Χεβρὼν καὶ εἰς πάντας τοὺς τόπους, οὓς διῆλθε Δαυὶδ ἐκεῖ, αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ.
и҆ сꙋ́щымъ въ хеврѡ́нѣ, и҆ во всѧ̑ мѣста̀, ꙗ҆̀же про́йде даві́дъ та́мѡ са́мъ и҆ мꙋ́жїе є҆гѡ̀.
And it came to pass when David and his men had entered Sekelac on the third day, that Amalec had made an incursion upon the south, and upon Sekelac, and smitten Sekelac, and burnt it with fire.
ΚΑΙ ἐγενήθη εἰσελθόντος Δαυὶδ καὶ τῶν ἄνδρῶν αὐτοῦ τὴν Σεκελὰκ τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ ᾿Αμαλὴκ ἐπέθετο ἐπὶ τὸν νότον καὶ ἐπὶ τὴν Σεκελὰκ καὶ ἐπάταξε τὴν Σεκελὰκ καὶ ἐνεπύρισαν αὐτὴν ἐν πυρί·
И҆ бы́сть приходѧ́щꙋ даві́дꙋ и҆ мꙋжє́мъ є҆гѡ̀ къ секела́гꙋ въ де́нь тре́тїй, и҆ а҆мали́къ нападѐ на ю҆́жнꙋю странꙋ̀ и҆ на секела́гъ, и҆ поразѝ секела́гъ и҆ сожжѐ є҆го̀ ѻ҆гне́мъ: