Early Church Fathers Scripture Index : Texts
1 Kings 1
There are 8 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 350, footnote 1 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... nature; and often they affectionately call their own servants children, yet without putting out of sight their purchase of them originally; for they use the one appellation from their authority as being fathers, but in the other they speak from affection. Thus Sara called Abraham lord, though not a servant but a wife; and while to Philemon the master the Apostle joined Onesimus the servant as a brother, Bathsheba, although mother, called her son servant, saying to his father, ‘Thy servant Solomon[1 Kings 1:19];’—afterwards also Nathan the Prophet came in and repeated her words to David, ‘Solomon thy servant.’ Nor did they mind calling the son a servant, for while David heard it, he recognised the ‘nature,’ and while they spoke it, they forgot not the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 397, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse III (HTML)
Texts Explained; Eighthly, John xvii. 3. and the Like. Our Lord's divinity cannot interfere with His Father's prerogatives, as the One God, which were so earnestly upheld by the Son. 'One' is used in contrast to false gods and idols, not to the Son, through whom the Father spoke. Our Lord adds His Name to the Father's, as included in Him. The Father the First, not as if the Son were not First too, but as Origin. (HTML)
... reproach us, saying, ‘Behold God is said to be One and Only and First; how say ye that the Son is God? for if He were God, He had not said, “I Alone,” nor “God is One;”’ it is necessary to declare the sense of these phrases in addition, as far as we can, that all may know from this also that the Arians are really contending with God. If there then is rivalry of the Son towards the Father, then be such words uttered against Him; and if according to what is said to David concerning Adonijah and Absalom[1 Kings 1:11], so also the Father looks upon the Son, then let Him utter and urge such words against Himself, lest He the Son, calling Himself God, make any to revolt from the Father. But if he who knows the Son, on the contrary, knows the Father, the Son Himself ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 89, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Nepotian. (HTML)
CCEL Footnote 1317 (In-Text, Margin)
2. But that I may not seem to quote only profane literature, listen to the mystical teaching of the sacred writings. Once David had been a man of war, but at seventy age had chilled him so that nothing would make him warm. A girl is accordingly sought from the coasts of Israel—Abishag the Shunamite—to sleep with the king and warm his aged frame.[1 Kings 1:1-4] Does it not seem to you—if you keep to the letter that killeth —like some farcical story or some broad jest from an Atellan play? A chilly old man is wrapped up in blankets, and only grows warm in a girl’s embrace. Bathsheba was still living, Abigail was still left, and the remainder of those wives and concubines whose ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 90, footnote 1 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Nepotian. (HTML)
CCEL Footnote 1320 (In-Text, Margin)
3. Who, then, is this Shunamite, this wife and maid, so glowing as to warm the cold, yet so holy as not to arouse passion in him whom she warmed?[1 Kings 1:4] Let Solomon, wisest of men, tell us of his father’s favorite; let the man of peace recount to us the embraces of the man of war. “Get wisdom,” he writes, “get understanding: forget it not; neither decline from the words of my mouth. Forsake her not and she shall preserve thee: love her and she shall keep thee. Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding. Exalt her and she ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 145, footnote 19 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2068 (In-Text, Margin)
... thou brakest the heads of leviathan in pieces.” For this reason adders and scorpions haunt dry places and whenever they come near water behave as if rabid or insane. As wood sweetens Marah so that seventy palm-trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles. It is Abraham and Isaac who dig wells, the Philistines who try to prevent them. Beersheba too, the city of the oath, and [Gihon], the scene of Solomon’s coronation,[1 Kings 1:38] derive their names from springs. It is beside a well that Eliezer finds Rebekah. Rachel too is a drawer of water and wins a kiss thereby from the supplanter Jacob. When the daughters of the priests of Midian are in a strait to reach the well, Moses ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 78, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1440 (In-Text, Margin)
But that you may learn more plainly that even a virgin is called in Holy Scripture a “damsel,” hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair[1 Kings 1:4]: for that as a virgin she was chosen and brought to David is admitted.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 150, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2439 (In-Text, Margin)
6. Moreover, you should know that in the old Scripture there lies the symbol of this Chrism. For what time Moses imparted to his brother the command of God, and made him High-priest, after bathing in water, he anointed him; and Aaron was called Christ or Anointed, evidently from the typical Chrism. So also the High-priest, in advancing Solomon to the kingdom, anointed him after he had bathed in Gihon[1 Kings 1:39]. To them however these things happened in a figure, but to you not in a figure, but in truth; because ye were truly anointed by the Holy Ghost. Christ is the beginning of your salvation; for He is truly the First-fruit, and ye the mass; but if the First-fruit be holy, it is manifest that Its ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 275, footnote 2 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany. (HTML)
Hymn VII. (HTML)
CCEL Footnote 513 (In-Text, Margin)
13. In Siloam,[1 Kings 1:38] the blessed stream—the priests anointed Solomon.—His youth was had in honour;—his old age was despised.—Through the pure waters ye have been clad—in the purity of Heaven.