2 Samuel (2 Kings) 6
Commentary from 12 fathers
And David again gathered all the young men of Israel, about seventy thousand.
ΚΑΙ συνήγαγεν ἔτι Δαυὶδ πάντα νεανίαν ἐξ ᾿Ισραήλ, ὡς ἑβδομήκοντα χιλιάδας.
И҆ собра̀ даві́дъ є҆щѐ всѧ́каго ю҆́ношꙋ ѿ і҆и҃лѧ, ꙗ҆́кѡ се́дмьдесѧтъ ты́сѧщъ {Є҆вр.: 30000, а҆ 70000 нигдѣ̀ въ гре́ческихъ нѣ́сть, кромѣ̀ є҆ди́ныѧ первопеча́тныѧ слове́нскїѧ: въ комплю́т.: 30000.}.
And David arose, and went, he and all the people that were with him, and some of the rulers of Juda, on an expedition [to a distant place], to bring back thence the ark of God, on which the name of the Lord of Host who dwells between the cherubs upon it is called.
καὶ ἀνέστη καὶ ἐπορεύθη Δαυὶδ καὶ πᾶς ὁ λαὸς ὁ μετ᾿ αὐτοῦ καὶ ἀπὸ τῶν ἀρχόντων ᾿Ιούδα ἐν ἀναβάσει τοῦ ἀναγαγεῖν ἐκεῖθεν τὴν κιβωτὸν τοῦ Θεοῦ, ἐφ᾿ ἣν ἐπεκλήθη τὸ ὄνομα τοῦ Κυρίου τῶν δυνάμεων καθημένου ἐπὶ τῶν Χερουβὶν ἐπ᾿ αὐτῆς.
И҆ воста̀ и҆ и҆́де даві́дъ и҆ всѝ лю́дїе, и҆̀же съ ни́мъ, и҆ ѿ кнѧзе́й і҆ꙋ́диныхъ, на восхо́дъ, є҆́же вознестѝ ѿтꙋ́дꙋ кївѡ́тъ бж҃їй, над̾ ни́мже призва́сѧ и҆́мѧ гдⷭ҇а си́лъ, сѣдѧ́щагѡ на херꙋві́мѣхъ над̾ ни́мъ:
And they put the ark of the Lord on a new waggon, and took it out of the house of Aminadab who lived on the hill, and Oza and his brethren the sons of Aminadab drove the waggon with the ark.
καὶ ἐπεβίβασαν τὴν κιβωτὸν Κυρίου ἐφ᾿ ἅμαξαν καινὴν καὶ ᾖραν αὐτὴν ἐξ οἴκου ᾿Αμιναδὰβ τοῦ ἐν τῷ βουνῷ· καὶ ᾿Οζὰ καὶ οἱ ἀδελφοὶ αὐτοῦ υἱοὶ ᾿Αμιναδὰβ ἦγον τὴν ἅμαξαν σὺν τῇ κιβωτῷ,
и҆ возложи́ша кївѡ́тъ гдⷭ҇ень на колесни́цꙋ но́вꙋ, и҆ ѿвезо́ша є҆го̀ и҆з̾ до́мꙋ а҆мїнада́влѧ и҆́же на хо́лмѣ: ѻ҆за́ же и҆ бра́тїѧ є҆гѡ̀ сы́нове а҆мїнада̑вли везѧ́хꙋ колесни́цꙋ съ кївѡ́томъ (гдⷭ҇нимъ):
And David and the children of Israel [were] playing before the Lord on well-tuned instruments mightily, and with songs, and with harps, and with lutes, and with drums, and with cymbals, and with pipes.
καὶ Δαυὶδ καὶ υἱοὶ ᾿Ισραὴλ παίζοντες ἐνώπιον Κυρίου ἐν ὀργάνοις ἡρμοσμένοις ἐν ἰσχύϊ, καὶ ἐν ᾠδαῖς καὶ ἐν κινύραις καὶ ἐν νάβλαις καὶ ἐν τυμπάνοις καὶ ἐν κυμβάλοις καὶ ἐν αὐλοῖς.
даві́дъ же и҆ сы́нове і҆и҃лєвы (и҆дѧ́хꙋ) пред̾ гдⷭ҇емъ, и҆гра́юще во ѻ҆рга́ны ᲂу҆стро́єнныѧ въ крѣ́пости, и҆ въ пѣ́нїихъ и҆ въ гꙋ́слехъ, и҆ въ свирѣ́лехъ и҆ въ тѷмпа́нѣхъ, и҆ въ кѷмва́лѣхъ и҆ въ цѣвни́цахъ,
And they come as far as the threshing floor of Nachor: and Oza reached forth his hand to the ark of God to keep it steady, and took hold of it; for the ox shook it out of its place.
καὶ παραγίνονται ἕως ἅλω Ναχώρ, καὶ ἐξέτεινεν ᾿Οζὰ τὴν χεῖρα αὐτοῦ ἐπὶ τὴν κιβωτὸν τοῦ Θεοῦ κατασχεῖν αὐτὴν καὶ ἐκράτησεν αὐτήν, ὅτι περιέσπασεν αὐτὴν ὁ μόσχος.
и҆ прїидо́ша до гꙋмна̀ нахѡ́рова. И҆ прострѐ ѻ҆за̀ рꙋ́кꙋ свою̀ на кївѡ́тъ бж҃їй придержа́ти є҆го̀, и҆ ꙗ҆́тсѧ за него̀, поне́же превраща́ше є҆го̀ теле́цъ.
6–7When the people of the Hebrews were bringing back the ark of the Lord to Jerusalem, Uzzah, from the house of Abinadab the Israelite, who had touched the side of the ark without having examined his conscience, was slain. And yet he had drawn near not to take anything from it but to hold it up when it was leaning because of the stumbling of a young ox. So great a concern was there of reverence toward God that God did not accept bold hands even out of help. The Lord also proclaims the same thing, saying, “Everyone who is clean shall eat of the flesh, and whichever soul touches the flesh of the sacrifice of well-being and has his uncleanness upon him, that soul shall be cut off from his people.” Are these things which existed long ago, and now they do not happen in this way? What then? Has God ceased to care for what concerns us? Has he withdrawn beyond the view of the world, and does he look down from heaven upon no one? Is his forbearance really ignorance? God forbid, you will say. Therefore he sees what we do but he waits, indeed, and endures patiently, and he grants an opportunity for repentance and holds out his own Christ to postpone [the end], so that they whom he has redeemed may not readily perish. Understand this well, you sinner: you are observed by God; you can appease him if you want to.
On Penitents 6.3
6–7They [the Galatians] had, in fact, only introduced one or two commandments, circumcision and the observance of days, but he [Paul] says that the gospel was subverted, in order to show that a slight adulteration vitiates the whole. For as he who but partially pares away the image on a royal coin renders the whole spurious, so he who swerves ever so little from the pure faith soon proceeds from this to graver errors and becomes entirely corrupted. Where then are those who charge us with being contentious in separating from heretics and say that there is no real difference between us except what arises from our ambition? Let them hear Paul’s assertion, that those who had but slightly innovated, subverted the gospel. … Don’t you know that even under the old covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? And that Uzzah, who supported the ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? Wherefore if to transgress the sabbath and to touch the falling ark drew down the wrath of God so signally as to deprive the offender of even a momentary respite, shall he who corrupts unutterably awe-inspiring doctrines find excuse and pardon? Assuredly not. A lack of zeal in small matters is the cause of all our calamities; and because slight errors escape fitting correction, great ones creep in. As in the body, a neglect of wounds generates fever, mortification and death; so in the soul, slight evils overlooked open the door to graver ones.
Commentary on Galatians 1
6–7We read in the law that even those who seem to have acted lightly against the sacred commandments have, nevertheless, been punished most severely. This is that we might understand that nothing which pertains to God must be considered lightly, because even what seems to be very little in fault is made great by the injury to God. What did Uzzah, the Levite of God, do against the heavenly command when he tried to steady the tottering ark of the Lord? There was nothing on this point prescribed by the law. Yet, immediately when he steadied the ark, he was struck down. Not that he was insolent in manner or undutiful in mind. Yet he was undutiful in his very act, because he went beyond his orders.
The Governance of God 6.10
And the Lord was very angry with Oza; and God smote him there: and he died there by the ark of the Lord before God.
καὶ ἐθυμώθη ὀργῇ Κύριος τῷ ᾿Οζά, καὶ ἔπαισεν αὐτὸν ἐκεῖ ὁ Θεός, καὶ ἀπέθανεν ἐκεῖ παρὰ τὴν κιβωτὸν τοῦ Κυρίου ἐνώπιον τοῦ Θεοῦ.
И҆ разгнѣ́васѧ гнѣ́вомъ гдⷭ҇ь на ѻ҆зꙋ̀ и҆ поразѝ є҆го̀ та́мѡ бг҃ъ, и҆ ᲂу҆́мре та́мѡ ᲂу҆ кївѡ́та гдⷭ҇нѧ пред̾ бг҃омъ.
And David was dispirited because the Lord made a breach upon Oza; and that place was called the breach of Oza until this day.
καὶ ἠθύμησε Δαυὶδ ὑπὲρ οὗ διέκοψε Κύριος διακοπὴν ἐν τῷ ᾿Οζά· καὶ ἐκλήθη ὁ τόπος ἐκεῖνος Διακοπὴ ᾿Οζὰ ἕως τῆς ἡμέρας ταύτης.
И҆ ѡ҆печа́лисѧ даві́дъ, поне́же поразѝ гдⷭ҇ь пораже́нїемъ ѻ҆зꙋ̀: и҆ нарече́сѧ мѣ́сто то̀ пораже́нїе ѻ҆зи́но и҆ до сегѡ̀ днѐ.
8–9When the ark of the Lord was being transferred to Jerusalem, and the oxen kicked and made the wagon lean to one side, Uzzah, the Levite, reached out his hand to support the ark that had been tipped, and there follow immediately these words: “And the indignation of the Lord was enkindled against Uzzah, and God struck him there for his ignorance, and he died before the ark of God. And David was grieved because the Lord had struck Uzzah, and he was afraid of the Lord that day and said, ‘How shall the ark of the Lord come to me?’ ” When David, who was a just man and a prophet and had been anointed as king, whom the Lord chose according to his own heart that he might do his will in all things, saw ignorance punished by the wrath of the Lord, he was afraid and was grieved; nor did he ask the Lord his reason for striking a man who was ignorant, but he feared a similar judgment happening to him.
Against the Pelagians 1.33
And David feared the Lord in that day, saying, How shall the ark of the Lord come in to me?
καὶ ἐφοβήθη Δαυὶδ τὸν Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων· πῶς εἰσελεύσεται πρός με ἡ κιβωτὸς Κυρίου;
И҆ ᲂу҆боѧ́сѧ гдⷭ҇а даві́дъ въ де́нь то́й, глаго́лѧ: ка́кѡ вни́детъ ко мнѣ̀ кївѡ́тъ гдⷭ҇ень;
And David would not bring in the ark of the covenant of the Lord to himself into the city of David: and David turned it aside into the house of Abeddara the Gethite.
καὶ οὐκ ἐβούλετο Δαυὶδ τοῦ ἐκκλῖναι πρὸς αὐτὸν τὴν κιβωτὸν διαθήκης Κυρίου εἰς τὴν πόλιν Δαυίδ, καὶ ἀπέκλινεν αὐτὴν Δαυὶδ εἰς οἶκον ᾿Αβεδδαρὰ τοῦ Γεθαίου.
И҆ не хотѧ́ше даві́дъ, да прїи́детъ къ немꙋ̀ кївѡ́тъ завѣ́та гдⷭ҇нѧ во гра́дъ даві́довъ: и҆ ᲂу҆клонѝ є҆го̀ даві́дъ въ до́мъ а҆ведда́ра геѳе́анина.
And the ark of the Lord lodged in the house of Abeddara the Gethite three months, and the Lord blessed all the house of Abeddara, and all his possessions.
καὶ ἐκάθισεν ἡ κιβωτὸς τοῦ Κυρίου εἰς οἶκον ᾿Αβεδδαρὰ τοῦ Γεθαίου μῆνας τρεῖς· καὶ εὐλόγησε Κύριος ὅλον τὸν οἶκον ᾿Αβεδδαρὰ καὶ πάντα τὰ αὐτοῦ.
И҆ стоѧ́ше кївѡ́тъ гдⷭ҇ень въ домꙋ̀ а҆ведда́ра геѳе́анина мцⷭ҇ы трѝ, и҆ блгⷭ҇вѝ гдⷭ҇ь ве́сь до́мъ а҆ведда́ровъ и҆ всѧ̑, ꙗ҆̀же є҆гѡ̀.
And it was reported to king David, saying, The Lord has blessed the house of Abeddara, and all that he has, because of the ark of the Lord. And David went, and brought up the Ark of the Lord from the house of Abeddara to the city of David with gladness.
καὶ ἀπηγγέλη τῷ βασιλεῖ Δαυὶδ λέγοντες· εὐλόγησε Κύριος τὸν οἶκον ᾿Αβεδδαρὰ καὶ πάντα τὰ αὐτοῦ ἕνεκα τῆς κιβωτοῦ τοῦ Θεοῦ, καὶ ἐπορεύθη Δαυὶδ καὶ ἀνήγαγε τὴν κιβωτὸν τοῦ Κυρίου ἐκ τοῦ οἴκου ᾿Αβεδδαρὰ εἰς τὴν πόλιν Δαυὶδ ἐν εὐφροσύνῃ.
И҆ возвѣсти́ша царю̀ даві́дꙋ, глаго́люще: блгⷭ҇вѝ гдⷭ҇ь до́мъ а҆ведда́ровъ и҆ всѧ̑, ꙗ҆̀же є҆гѡ̀, кївѡ́та ра́ди бж҃їѧ. И҆ и҆́де даві́дъ, и҆ взѧ̀ кївѡ́тъ бж҃їй и҆з̾ до́мꙋ а҆ведда́рова во гра́дъ даві́довъ въ весе́лїи:
And there were with him bearing the ark seven bands, and for a sacrifice a calf and lambs.
καὶ ἦσαν μετ᾿ αὐτοῦ αἴροντες τὴν κιβωτὸν ἑπτὰ χοροὶ καὶ θῦμα μόσχος καὶ ἄρνες.
и҆ бѣ́ша съ ни́мъ несꙋ́ще кївѡ́тъ гдⷭ҇ень се́дмь ликѡ́въ, и҆ же́ртва теле́цъ и҆ а҆́гнцы:
And David sounded with well-tuned instruments before the Lord, and David [was] clothed with a fine long robe.
καὶ Δαυὶδ ἀνεκρούετο ἐν ὀργάνοις ἡρμοσμένοις ἐνώπιον Κυρίου, καὶ ὁ Δαυὶδ ἐνδεδυκὼς στολὴν ἔξαλλον.
и҆ даві́дъ брѧца́ше во ѻ҆рга́ны ᲂу҆стро́єны пред̾ гдⷭ҇емъ, и҆ ѡ҆болче́нъ бы́сть даві́дъ во ѻ҆де́ждꙋ и҆зѧ́щнꙋ:
And that David danced before the Lord does in no way encourage faithful Christians to take seats in the theater. He did not distort his body in obscene movements and dance out the drama of Grecian libido.… Therefore, no approval whatever is given for spectators of illicit things.
On the Spectacles 3.2
For our vows are celebrated when the church is united to Christ, as John says: “The one who has the bride is the bridegroom.” Because of this marriage, therefore, it behooves us to dance, for David, at once king and prophet, is also said to have danced before the ark of the covenant with much singing. In high rejoicing he broke into dancing, for in the Spirit he foresaw Mary, born of his own line, brought into Christ’s chamber, and so he says, “And he, like a bridegroom, will come forth from his chamber.” Thus he sang more than the other prophetic authors because, gladder than the rest of them, by these joys he united those coming after him in marriage. And, by inviting us to his own vows in a more charming way than usual, having danced with such joy in front of the ark before his marriage, he taught us what we ought to do at those other vows. The prophet David danced, then. But what would we say that the ark was if not holy Mary, since the ark carried within it the tables of the covenant, while Mary bore the master of the same covenant? The one bore the law within itself and the other the gospel, but the ark gleamed within and without with the radiance of gold, while holy Mary shone within and without with the splendor of virginity; the one was adorned with earthly gold, the other with heavenly.
Sermon 42.5
But because secret pride of heart is reproved by this, which Eliu says, "All who seem to themselves to be wise will not dare to contemplate Him"; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of lions; to rend asunder the arms of bears; to be chosen, when his elder brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, "How glorious was the king of Israel to-day, uncovering himself before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked"; she immediately heard, "As the Lord liveth, I will play before Lord, Who hath chosen me rather than thy father." And a little after he says, "And I will play, and I will become more vile than I have been, and I will be humble in mine own eyes." As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility.
Morals on the Book of Job, Book 27.77
Their methods are the methods of all intense and hearty religions; they are popular like all religion, military like all religion, public and sensational like all religion. They are not reverent any more than Roman Catholics are reverent, for reverence in the sad and delicate meaning of the term reverence is a thing only possible to infidels. That beautiful twilight you will find in Euripides, in Renan, in Matthew Arnold; but in men who believe you will not find it—you will find only laughter and war. A man cannot pay that kind of reverence to truth solid as marble; they can only be reverent towards a beautiful lie. And the Salvation Army, though their voice has broken out in a mean environment and an ugly shape, are really the old voice of glad and angry faith, hot as the riots of Dionysus, wild as the gargoyles of Catholicism, not to be mistaken for a philosophy. Professor Huxley, in one of his clever phrases, called the Salvation Army “corybantic Christianity.” Huxley was the last and noblest of those Stoics who have never understood the Cross. If he had understood Christianity he would have known that there never has been, and never can be, any Christianity that is not corybantic.
Heretics, Ch. 6: Christmas and the Aesthetes (1905)
But let us ask ourselves (in a spirit of love, as Mr. Chadband would say), what are the ballets of the Alhambra? The ballets of the Alhambra are institutions in which a particular selected row of persons in pink go through an operation known as dancing. Now, in all commonwealths dominated by a religion—in the Christian commonwealths of the Middle Ages and in many rude societies—this habit of dancing was a common habit with everybody, and was not necessarily confined to a professional class. A person could dance without being a dancer; a person could dance without being a specialist; a person could dance without being pink. And, in proportion as Mr. McCabe’s scientific civilization advances—that is, in proportion as religious civilization (or real civilization) decays—the more and more “well trained,” the more and more pink, become the people who do dance, and the more and more numerous become the people who don’t. Mr. McCabe may recognize an example of what I mean in the gradual discrediting in society of the ancient European waltz or dance with partners, and the substitution of that horrible and degrading oriental interlude which is known as skirt-dancing. That is the whole essence of decadence, the effacement of five people who do a thing for fun by one person who does it for money. Now it follows, therefore, that when Mr. McCabe says that the ballets of the Alhambra and my articles “have their place in life,” it ought to be pointed out to him that he is doing his best to create a world in which dancing, properly speaking, will have no place in life at all. He is, indeed, trying to create a world in which there will be no life for dancing to have a place in. The very fact that Mr. McCabe thinks of dancing as a thing belonging to some hired women at the Alhambra is an illustration of the same principle by which he is able to think of religion as a thing belonging to some hired men in white neckties. Both these things are things which should not be done for us, but by us. If Mr. McCabe were really religious he would be happy. If he were really happy he would dance.
Briefly, we may put the matter in this way. The main point of modern life is not that the Alhambra ballet has its place in life. The main point, the main enormous tragedy of modern life, is that Mr. McCabe has not his place in the Alhambra ballet. The joy of changing and graceful posture, the joy of suiting the swing of music to the swing of limbs, the joy of whirling drapery, the joy of standing on one leg,—all these should belong by rights to Mr. McCabe and to me; in short, to the ordinary healthy citizen. Probably we should not consent to go through these evolutions. But that is because we are miserable moderns and rationalists. We do not merely love ourselves more than we love duty; we actually love ourselves more than we love joy.
Heretics, Ch. 16: On Mr. McCabe and a Divine Frivolity (1905)
And David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of a trumpet.
καὶ Δαυὶδ καὶ πᾶς ὁ οἶκος ᾿Ισραὴλ ἀνήγαγον τὴν κιβωτὸν Κυρίου μετὰ κραυγῆς καὶ μετὰ φωνῆς σάλπιγγος.
и҆ даві́дъ и҆ ве́сь до́мъ і҆и҃левъ несѧ́хꙋ кївѡ́тъ гдⷭ҇ень съ во́племъ и҆ со гла́сомъ трꙋ́бнымъ.
And it came to pass as the ark arrived at the city of David, that Melchol the daughter of Saul looked through the window, and saw king David dancing and playing before the Lord; and she despised him in her heart.
καὶ ἐγένετο τῆς κιβωτοῦ παραγινομένης ἕως πόλεως Δαυὶδ καὶ Μελχὸλ ἡ θυγάτηρ Σαοὺλ διέκυπτε διὰ τῆς θυρίδος καὶ εἶδε τὸν βασιλέα Δαυὶδ ὀρχούμενον καὶ ἀνακρουόμενον ἐνώπιον Κυρίου καὶ ἐξουδένωσεν αὐτὸν ἐν τῇ καρδίᾳ αὐτῆς.
И҆ бы́сть кївѡ́тꙋ приноси́мꙋ ко гра́дꙋ даві́довꙋ, и҆ мелхо́ла дщѝ саꙋ́лова приница́ше ѻ҆ко́нцемъ и҆ ви́дѣ царѧ̀ даві́да ска́чꙋща и҆ и҆гра́юща пред̾ гдⷭ҇емъ, и҆ ᲂу҆ничижѝ є҆го̀ въ се́рдцы свое́мъ.
But even the dancing of the body is considered praiseworthy in honor of God. In fact, David danced before the Ark of the Lord and Michal, the daughter of Saul, saw him dancing and playing musical instruments in the presence of the Lord. After he returned home, she said to him, 'How the king of Israel has distinguished himself today! He has exposed himself in the sight of the maidservants of his servants, as one of the rabble might shamelessly expose himself!' David said to Michal in the presence of the Lord, 'It was before the Lord, who chose me rather than your father or anyone from his house when he appointed me ruler over the Lord's people Israel and Judah. I will celebrate before the Lord. I will become even more undignified than this, and I will be humiliated in my own eyes. But by these slave girls you spoke of, I will be held in honor.' And Michal, he said, had no son to the daughter of Saul until the day of his death. It is a clear example, therefore, that even the Prophet who played on the musical instruments and danced before the Ark of the Lord, was justified; and she who criticized him was condemned to barrenness.
Exposition On Psalm 118, 7.27
And they bring the ark of the Lord, and set it in its place in the midst of the tabernacle which David pitched for it: and David offered whole-burnt-offerings before the Lord, [and] peace-offerings.
καὶ φέρουσι τὴν κιβωτὸν τοῦ Κυρίου καὶ ἀνέθησαν αὐτὴν εἰς τὸν τόπον αὐτῆς εἰς μέσον τῆς σκηνῆς, ἧς ἔπηξεν αὐτῇ Δαυίδ· καὶ ἀνήνεγκε Δαυὶδ ὁλοκαυτώματα ἐνώπιον Κυρίου καὶ εἰρηνικάς.
И҆ внесо́ша кївѡ́тъ гдⷭ҇ень, и҆ поста́виша є҆го̀ на мѣ́стѣ є҆гѡ̀ посредѣ̀ ски́нїи, ю҆́же поста́ви є҆мꙋ̀ даві́дъ: и҆ вознесѐ даві́дъ всесожига́ємаѧ пред̾ гдⷭ҇а и҆ ми̑рнаѧ,
And David made an end of offering the whole-burnt-offerings and peace-offerings, and blessed the people in the name of the Lord of Hosts.
καὶ συνετέλεσε Δαυὶδ συναναφέρων τὰς ὁλοκαυτώσεις καὶ τὰς εἰρηνικὰς καὶ εὐλόγησε τὸν λαὸν ἐν ὀνόματι Κυρίου τῶν δυνάμεων.
и҆ совершѝ даві́дъ возносѧ́й всесожжє́нїѧ и҆ ми̑рнаѧ, и҆ благословѝ лю́ди ѡ҆ и҆́мени гдⷭ҇а си́лъ,
And he distributed to all the people, even to all the host of Israel from Dan to Bersabee, both men and women, to every one a cake of bread, and a joint of meat, and a cake from the frying-pan: and all the people departed every one to his home.
καὶ διεμέρισε παντὶ τῷ λαῷ εἰς πᾶσαν τὴν δύναμιν τοῦ ᾿Ισραὴλ ἀπὸ Δὰν ἕως Βηρσαβεὲ καὶ ἀπό ἀνδρὸς ἕως γυναικός, ἑκάστῳ κολλυρίδα ἄρτου καὶ ἐσχαρίτην καὶ λάγανον ἀπὸ τηγάνου· καὶ ἀπῆλθε πᾶς ὁ λαὸς ἕκαστος εἰς τὸν οἶκον αὐτοῦ.
и҆ раздѣлѝ всѣ̑мъ лю́демъ на всю̀ си́лꙋ і҆и҃левꙋ ѿ да́на да́же до вирсаві́и, и҆ ѿ мꙋ́жа да́же до жены̀, коемꙋ́ждо по ᲂу҆крꙋ́хꙋ хлѣ́ба, и҆ по ча́сти пече́нагѡ мѧ́са, и҆ по сковрадно́мꙋ млинꙋ̀. И҆ ѿидо́ша всѝ лю́дїе, кі́йждо въ до́мъ сво́й.
So it is that he who of all philosophers so praised truth, Plato, gave new life to the dying ember of Hebrew philosophy by condemning a life spent in revelry. “When I arrived,” he said, “what is here called a life of pleasure, filled with Italian and Syracusan meals, was very repulsive to me. It is a life in which one gorges oneself twice a day, sleeps not only during the night, and engages in all the pastimes that go with this sort of life. No one upon earth could ever become wise in this way, if from his youth he had followed such pursuits as these, nor would he ever attain in that way any reputation for an excellent physique.” Surely, Plato was not unacquainted with David, who, when he was settling the holy ark in the middle of the tabernacle of his city, made a feast for all his obedient subjects and “before the face of the Lord, distributed to all the multitude of Israel, both men and women, to everyone, a cake of bread and baked bread and pancakes from the frying pan.” This food sufficed, this food of Israel; that of the Gentiles is extravagance.
The Instructor Book 2
And David returned to bless his house. And Melchol the daughter of Saul came out to meet David and saluted him, and said, How was the king of Israel glorified to-day, who was to-day uncovered in the eyes of the handmaids of his servants, as one of the dancers wantonly uncovers himself!
καὶ ἐπέστρεψε Δαυὶδ εὐλογῆσαι τὸν οἶκον αὐτοῦ, καὶ ἐξῆλθε Μελχὸλ ἡ θυγάτηρ Σαοὺλ εἰς ἀπάντησιν Δαυὶδ καὶ εὐλόγησεν αὐτὸν καὶ εἶπε· τί δεδόξασται σήμερον ὁ βασιλεὺς ᾿Ισραήλ, ὃς ἀπεκαλύφθη σήμερον ἐν ὀφθαλμοῖς παιδισκῶν τῶν δούλων ἑαυτοῦ, καθὼς ἀποκαλύπτεται ἀποκαλυφθεὶς εἷς τῶν ὀρχουμένων;
И҆ возврати́сѧ даві́дъ благослови́ти до́мъ сво́й, и҆ и҆зы́де мелхо́ла дщѝ саꙋ́лова на срѣ́тенїе даві́дꙋ, и҆ благословѝ є҆го̀ и҆ речѐ: ко́ль просла́висѧ дне́сь ца́рь і҆и҃левъ, и҆́же ѿкры́сѧ дне́сь пред̾ ѻ҆чи́ма рабы́нь рабѡ́въ свои́хъ, ꙗ҆́коже ѿкрыва́етсѧ ѿкры́вшїйсѧ є҆ди́нъ ѿ плѧ́шꙋщихъ;
20–22But the things which viewed corporeally are unseemly, when viewed in regard to holy religion become venerable, so that they who blame such things will involve their own souls in the net of blame. Thus Michal reproves David for his dancing and says to him, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of his handmaids! And David answered her, It was before the Lord, which chose me before thy father, and before all his house to appoint me ruler over the people of the Lord, over Israel: therefore will I play before the Lord, and I will be yet more vile thus, and will be base in mine own sight, and of the maid-servants which thou hast spoken of, of them shall I be had in honour.
Letter 58.6
If this is so, let them be very certain of this, that they are the kind of people who in the time of the maypole would have thought the maypole vulgar; who in the time of the Canterbury pilgrimage would have thought the Canterbury pilgrimage vulgar; who in the time of the Olympian games would have thought the Olympian games vulgar. Nor can there be any reasonable doubt that they were vulgar. Let no man deceive himself; if by vulgarity we mean coarseness of speech, rowdiness of behaviour, gossip, horseplay, and some heavy drinking, vulgarity there always was wherever there was joy, wherever there was faith in the gods. Wherever you have belief you will have hilarity, wherever you have hilarity you will have some dangers. And as creed and mythology produce this gross and vigorous life, so in its turn this gross and vigorous life will always produce creed and mythology.
Heretics, Ch. 6: Christmas and the Aesthetes (1905)
And David said to Melchol, I will dance before the Lord. Blessed [be] the Lord who chose me before thy father, and before all his house, to make me head over his people, even over Israel: therefore I will play, and dance before the Lord.
καὶ εἶπε Δαυὶδ πρὸς Μελχόλ· ἐνώπιον Κυρίου ὀρχήσομαι· εὐλογητὸς Κύριος, ὃς ἐξελέξατό με ὑπὲρ τὸν πατέρα σου καὶ ὑπὲρ πάντα τὸν οἶκον αὐτοῦ τοῦ καταστῆσαί με εἰς ἡγούμενον ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ τὸν ᾿Ισραήλ· καὶ παίξομαι καὶ ὀρχήσομαι ἐνώπιον Κυρίου
И҆ речѐ даві́дъ къ мелхо́лѣ: пред̾ гдⷭ҇емъ плѧса́ти бꙋ́дꙋ: и҆ блгⷭ҇ве́нъ гдⷭ҇ь, и҆́же и҆збра́ мѧ па́че ѻ҆тца̀ твоегѡ̀ и҆ па́че всегѡ̀ до́мꙋ є҆гѡ̀, поста́вити мѧ̀ властели́на над̾ людьмѝ свои́ми над̾ і҆и҃лемъ, и҆ бꙋ́дꙋ и҆гра́ти и҆ плѧса́ти пред̾ гдⷭ҇емъ:
21–22You will be blessed if you give thanks to God both in adversity and in prosperity and if you consider the prosperity of this life as smoke and vapor that immediately vanishes. David was a king, yet, in spite of having numerous treasures and ruling countless peoples with a strong hand, he sang of himself as humble and said, “I am afflicted in an agony from my youth.” And again, he said to the daughter of Saul, “I shall walk humbly, and I shall appear humbly before the Lord, who chose me rather than your father.” Likewise, he also said, “I am a wayfarer of earth and a pilgrim like all my fathers.”
The Training of Nuns 23
And I will again uncover myself thus, and I will be vile in thine eyes, and with the maid-servants by whom thou saidst that I was not had in honour.
καὶ ἀποκαλυφθήσομαι ἔτι οὕτως καὶ ἔσομαι ἀχρεῖος ἐν ὀφθαλμοῖς σου καὶ μετὰ τῶν παιδισκῶν, ὧν εἶπάς με μὴ δοξασθῆναι.
и҆ ѿкры́юсѧ є҆щѐ та́кожде и҆ бꙋ́дꙋ непотре́бенъ пред̾ ѻ҆чи́ма твои́ма, и҆ съ рабы́нѧми, ѡ҆ ни́хже рекла̀ є҆сѝ, непросла́вленꙋ бы́ти мѝ.
On the contrary, when David despised the power of his kingdom by dancing before the ark of the Lord's covenant, he said: "I will play and become more vile than I have become, and I will be humble in my own eyes." For whom would it not exalt to break the jaws of lions, to tear apart the arms of bears, to be chosen while his elder brothers were passed over, to be anointed to the governance of the kingdom when the previous king was rejected, to strike down Goliath—fearsome to all—with a single stone, to bring back the numerous foreskins proposed by the king after slaying the foreigners, to receive the kingdom by promise, and afterward to possess the entire Israelite people without any opposition? And yet in all these things he despises himself, who confesses that he is humble in his own eyes. If therefore holy men, even when they do mighty deeds, think lowly of themselves, what will those say in their own excuse who swell with pride without any virtuous work?
Forty Gospel Homilies, Homily 7
And Melchol the daughter of Saul had no child till the day of her death.
καὶ τῇ Μελχὸλ θυγατρὶ Σαοὺλ οὐκ ἐγένετο παιδίον ἕως τῆς ἡμέρας τοῦ ἀποθανεῖν αὐτήν.
И҆ ᲂу҆ мелхо́лы дще́ре саꙋ́ли не бы́сть дѣ́тища до днѐ сме́рти є҆ѧ̀.
And his brethren went before the ark.
καὶ οἱ ἀδελφοὶ αὐτοῦ ἐπορεύοντο ἔμπροσθεν τῆς κιβωτοῦ.
и҆ бра́тїѧ є҆гѡ̀ и҆дѧ́хꙋ пред̾ кївѡ́томъ (бж҃їимъ),