King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page




Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business



  • PARALLEL HISTORY BIBLE - Matthew 25:31


    CHAPTERS: Matthew 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46

    TEXT: BIB   |   AUDIO: MISLR - DAVIS - FOCHT   |   VIDEO: BIB - COMM


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Matthew 25:31

    οταν 3752 δε 1161 ελθη 2064 5632 ο 3588 υιος 5207 του 3588 ανθρωπου 444 εν 1722 τη 3588 δοξη 1391 αυτου 846 και 2532 παντες 3956 οι 3588 αγιοι 40 αγγελοι 32 μετ 3326 αυτου 846 τοτε 5119 καθισει 2523 5692 επι 1909 θρονου 2362 δοξης 1391 αυτου 846

    Douay Rheims Bible

    And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the
    seat of his majesty.

    King James Bible - Matthew 25:31

    When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

    World English Bible

    "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.

    Early Church Father Links

    Anf-04 iii.xi.v.iv Pg 178, Anf-05 iii.v.i.xli Pg 3, Anf-05 iv.v.viii Pg 91, Anf-05 iv.v.xii.iii.xxxi Pg 7, Anf-05 iv.v.xii.iv.iii Pg 31, Anf-09 iv.iii.xliii Pg 58, Npnf-103 iv.i.iii.ix Pg 10, Npnf-103 iv.i.iii.ix Pg 10, Npnf-103 iv.i.iii.xiii Pg 5, Npnf-103 iv.ii.lxxi Pg 4, Npnf-107 iv.vii Pg 11, Npnf-107 iii.xxii Pg 16, Npnf-108 ii.L Pg 61, Npnf-108 ii.LXXI Pg 126, Npnf-108 ii.CII Pg 65, Npnf-108 ii.XCIX Pg 19, Npnf-111 vi.ii Pg 25, Npnf-114 iv.xxx Pg 15, Npnf-114 v.xxxv Pg 41, Npnf-114 v.xxx Pg 15, Npnf-114 vi.xxxv Pg 41, Npnf-203 iv.ix.iii Pg 600, Npnf-204 v.ii.iv Pg 5, Npnf-206 v.LIX Pg 4, Npnf-207 ii.xix Pg 158, Npnf-210 iv.iv.v.xiii Pg 4, Npnf-211 iv.vii.viii.xxiii Pg 6

    World Wide Bible Resources


    Matthew 25:31

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 viii.iv.cxiii Pg 4
    Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.]

    whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.


    Anf-03 iv.iv.xviii Pg 22
    i.e., Martyrdom (La Cerda, quoted by Oehler).  For the idea of being “a magistrate in the heavens,” [sitting on a throne] compare such passages as Matt. xix. 28; Luke xxii. 28, 30; 1 Cor. vi. 2, 3; Rev. ii. 26, 27; iii. 21.



    Npnf-201 iii.xvi.iv Pg 128


    Anf-02 vi.iv.ix Pg 105.1


    Npnf-201 iii.vii.xxiv Pg 35


    Anf-01 viii.ii.li Pg 4
    This prophecy occurs not in Jeremiah, but in Dan. vii. 13.

    His words are: “Behold, as the Son of man He cometh in the clouds of heaven, and His angels with Him.”1875

    1875


    Anf-01 viii.ii.li Pg 5
    Dan. vii. 13.



    Anf-01 ix.iv.xx Pg 17
    Dan. vii. 13.

    —all these things did the Scriptures prophesy of Him.


    Anf-01 ix.vi.xxxiv Pg 11
    Dan. vii. 13.

    bringing on the day which burns as a furnace,4263

    4263 Mal. iv. 1.

    and smiting the earth with the word of His mouth,4264

    4264


    Anf-01 ix.vi.xxxiv Pg 53
    Dan. vii. 13.

    and those who declared regarding Him, “They shall look on Him whom they have pierced,”4294

    4294


    Anf-01 ix.vi.xxi Pg 48
    Dan. vii. 13, 14.

    and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100

    4100


    Anf-03 v.iv.iv.vii Pg 14
    Dan. vii. 13, 14.

    Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192

    3192


    Anf-03 v.iv.iv.xxiv Pg 39
    Dan. vii. 13.

    ) and so shall we ever be with the Lord,3472

    3472


    Anf-03 v.iv.v.x Pg 42
    Dan. vii. 13.

    What I have advanced might have been sufficient concerning the designation in prophecy of the Son of man. But the Scripture offers me further information, even in the interpretation of the Lord Himself. For when the Jews, who looked at Him as merely man, and were not yet sure that He was God also, as being likewise the Son of God, rightly enough said that a man could not forgive sins, but God alone, why did He not, following up their point3801

    3801 Secundum intentionem eorum.

    about man, answer them, that He3802

    3802 Eum: that is, man.

    had power to remit sins; inasmuch as, when He mentioned the Son of man, He also named a human being? except it were because He wanted, by help of the very designation “Son of man” from the book of Daniel, so to induce them to reflect3803

    3803 Repercutere.

    as to show them that He who remitted sins was God and man—that only Son of man, indeed, in the prophecy of Daniel, who had obtained the power of judging, and thereby, of course, of forgiving sins likewise (for He who judges also absolves); so that, when once that objection of theirs3804

    3804 Scandalo isto.

    was shattered to pieces by their recollection of Scripture, they might the more easily acknowledge Him to be the Son of man Himself by His own actual forgiveness of sins. I make one more observation,3805

    3805 Denique.

    how that He has nowhere as yet professed Himself to be the Son of God—but for the first time in this passage, in which for the first time He has remitted sins; that is, in which for the first time He has used His function of judgment, by the absolution. All that the opposite side has to allege in argument against these things, (I beg you) carefully weigh3806

    3806 Dispice.

    what it amounts to. For it must needs strain itself to such a pitch of infatuation as, on the one hand, to maintain that (their Christ) is also Son of man, in order to save Him from the charge of falsehood; and, on the other hand, to deny that He was born of woman, lest they grant that He was the Virgin’s son.  Since, however, the divine authority and the nature of the case, and common sense, do not admit this insane position of the heretics, we have here the opportunity of putting in a veto3807

    3807 Interpellandi.

    in the briefest possible terms, on the substance of Christ’s body, against Marcion’s phantoms. Since He is born of man, being the Son of man. He is body derived from body.3808

    3808 Corpus ex corpore.

    You may, I assure you,3809

    3809 Plane: introducing the sharp irony.

    more easily find a man born without a heart or without brains, like Marcion himself, than without a body, like Marcion’s Christ. And let this be the limit to your examination of the heart, or, at any rate, the brains of the heretic of Pontus.3810

    3810 This is perhaps the best sense of T.’s sarcasm: “Atque adeo (thus far) inspice cor Pontici aut (or else) cerebrum.”



    Anf-03 v.iv.v.xxxix Pg 37
    Dan. vii. 13.

    etc. “And there was given unto Him the kingly power,”5049

    5049


    Anf-03 v.iv.v.xli Pg 19
    Dan. vii. 13.

    and of David’s Psalm, that He would “sit at the right hand of God.”5111

    5111


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Anf-03 v.vii.xv Pg 7
    Dan. vii. 13.

    The Apostle Paul likewise says: “The man Christ Jesus is the one Mediator between God and man.”7154

    7154


    Anf-03 iv.ix.xiv Pg 11
    See Dan. vii. 13, 14.

    Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454

    1454 See c. ix. med.

    Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455

    1455 See c. ix. med.

    while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456

    1456


    Anf-03 v.viii.xxii Pg 6
    Joel iii. 9–15; Dan. vii. 13, 14.

    ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

    7416


    Npnf-201 iii.vi.ii Pg 57


    Anf-01 ix.vi.xxi Pg 48
    Dan. vii. 13, 14.

    and as smiting all temporal kingdoms, and as blowing them away (ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. “His dominion,” it is said, “is an everlasting dominion, and His kingdom shall not perish.”4100

    4100


    Anf-01 v.iii.vi Pg 9
    Dan. ii. 44, Dan. vii. 14; 27.

    says Daniel the prophet. Let us all therefore love one another in harmony, and let no one look upon his neighbour according to the flesh, but in Christ Jesus. Let nothing exist among you which may divide you; but be ye united with your bishop, being through him subject to God in Christ.


    Anf-03 iv.ix.xiv Pg 11
    See Dan. vii. 13, 14.

    Then, assuredly, is He to have an honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.”1454

    1454 See c. ix. med.

    Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!”1455

    1455 See c. ix. med.

    while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”1456

    1456


    Anf-03 v.iv.iv.vii Pg 14
    Dan. vii. 13, 14.

    Then indeed He shall have both a glorious form, and an unsullied beauty above the sons of men. “Thou art fairer,” says (the Psalmist), “than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever. Gird Thy sword upon Thy thigh, O most mighty, with Thy glory and Thy majesty.”3192

    3192


    Anf-03 v.viii.xxii Pg 6
    Joel iii. 9–15; Dan. vii. 13, 14.

    ), that “there should be signs in the sun, and in the moon, and in the stars, distress of nations with perplexity, the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth.”7416

    7416


    Anf-03 v.iv.v.xxxix Pg 38
    Dan. vii. 14.

    which (in the parable) “He went away into a far country to receive for Himself,” leaving money to His servants wherewithal to trade and get increase5050

    5050


    Anf-03 v.iv.v.xxxix Pg 41
    Dan. vii. 14.

    because in it “men shall not die, neither shall they marry, but be like the angels.”5053

    5053


    Npnf-201 iii.vi.ii Pg 57


    Anf-03 iv.iv.xiii Pg 11
    Matt. x. 33; Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12.



    Anf-03 v.vii.v Pg 11
    Matt. x. 33, Mark viii. 38, and Luke ix. 26.

    Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it.  And the Son of God died; it is by all means to be believed, because it is absurd.7010

    7010 Ineptum.

    And He was buried, and rose again; the fact is certain, because it is impossible.  But how will all this be true in Him, if He was not Himself true—if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again? I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins, a flesh which knew how to be born, and how to die, human without doubt, as born of a human being. It will therefore be mortal in Christ, because Christ is man and the Son of man.  Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man? Unless it be either that man is anything else than flesh, or man’s flesh comes from any other source than man, or Mary is anything else than a human being, or Marcion’s man is as Marcion’s god.7011

    7011 That is, imaginary and unreal.

    Otherwise Christ could not be described as being man without flesh, nor the Son of man without any human parent; just as He is not God without the Spirit of God, nor the Son of God without having God for His father. Thus the nature7012

    7012 Census: “the origin.”

    of the two substances displayed Him as man and God,—in one respect born, in the other unborn; in one respect fleshly, in the other spiritual; in one sense weak, in the other exceeding strong; in one sense dying, in the other living. This property of the two states—the divine and the human—is distinctly asserted7013

    7013 Dispuncta est.

    with equal truth of both natures alike, with the same belief both in respect of the Spirit7014

    7014 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    and of the flesh. The powers of the Spirit,7015

    7015 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    proved Him to be God, His sufferings attested the flesh of man. If His powers were not without the Spirit7016

    7016 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    in like manner, were not His sufferings without the flesh. If His flesh with its sufferings was fictitious, for the same reason was the Spirit false with all its powers. Wherefore halve7017

    7017 Dimidias.

    Christ with a lie? He was wholly the truth. Believe me, He chose rather to be born, than in any part to pretend—and that indeed to His own detriment—that He was bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin,7018

    7018 See his Adv. Valentin, chap. 25.

    hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, “Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;”7019

    7019


    Npnf-201 iii.vii.xxiv Pg 35


    Npnf-201 iii.vii.xxiv Pg 35


    Anf-03 iv.iv.xiii Pg 11
    Matt. x. 33; Mark viii. 38; Luke ix. 26; 2 Tim. ii. 12.



    Anf-03 v.iv.v.xxi Pg 38
    Luke ix. 26.

    Now to none but my Christ can be assigned the occasion4293

    4293 Materia conveniat.

    of such a shame as this. His whole course4294

    4294 Ordo.

    was so exposed to shame as to open a way for even the taunts of heretics, declaiming4295

    4295 Perorantibus.

    with all the bitterness in their power against the utter disgrace4296

    4296 Fœditatem.

    of His birth and bringing-up, and the unworthiness of His very flesh.4297

    4297 Ipsius etiam carnis indignitatem; because His flesh, being capable of suffering and subject to death, seemed to them unworthy of God. So Adv. Judæos, chap. xiv., he says: “Primo sordidis indutus est, id est carnis passibilis et mortalis indignitate.” Or His “indignity” may have been εἶδος οὐκ ἄξιον τυραννίδος, His “unkingly aspect” (as Origen expresses it, Contra Celsum, 6); His “form of a servant,” or slave, as St. Paul says. See also Tertullian’s De Patientia, iii. (Rigalt.)

    But how can that Christ of yours be liable to a shame, which it is impossible for him to experience? Since he was never condensed4298

    4298


    Anf-03 v.vii.v Pg 11
    Matt. x. 33, Mark viii. 38, and Luke ix. 26.

    Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it.  And the Son of God died; it is by all means to be believed, because it is absurd.7010

    7010 Ineptum.

    And He was buried, and rose again; the fact is certain, because it is impossible.  But how will all this be true in Him, if He was not Himself true—if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again? I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins, a flesh which knew how to be born, and how to die, human without doubt, as born of a human being. It will therefore be mortal in Christ, because Christ is man and the Son of man.  Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man? Unless it be either that man is anything else than flesh, or man’s flesh comes from any other source than man, or Mary is anything else than a human being, or Marcion’s man is as Marcion’s god.7011

    7011 That is, imaginary and unreal.

    Otherwise Christ could not be described as being man without flesh, nor the Son of man without any human parent; just as He is not God without the Spirit of God, nor the Son of God without having God for His father. Thus the nature7012

    7012 Census: “the origin.”

    of the two substances displayed Him as man and God,—in one respect born, in the other unborn; in one respect fleshly, in the other spiritual; in one sense weak, in the other exceeding strong; in one sense dying, in the other living. This property of the two states—the divine and the human—is distinctly asserted7013

    7013 Dispuncta est.

    with equal truth of both natures alike, with the same belief both in respect of the Spirit7014

    7014 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    and of the flesh. The powers of the Spirit,7015

    7015 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    proved Him to be God, His sufferings attested the flesh of man. If His powers were not without the Spirit7016

    7016 This term is almost a technical designation of the divine nature of Christ in Tertullian. (See our translation of the Anti-Marcion, p. 247, note 7, Edin.)

    in like manner, were not His sufferings without the flesh. If His flesh with its sufferings was fictitious, for the same reason was the Spirit false with all its powers. Wherefore halve7017

    7017 Dimidias.

    Christ with a lie? He was wholly the truth. Believe me, He chose rather to be born, than in any part to pretend—and that indeed to His own detriment—that He was bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin,7018

    7018 See his Adv. Valentin, chap. 25.

    hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, “Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have;”7019

    7019


    Edersheim Bible History

    Lifetimes xi.xviii Pg 3.1


    Treasury of Scriptural Knowledge, Chapter 25

    VERSE 	(31) - 

    :6; 16:27; 19:28; 26:64 Da 7:13,14 Zec 14:5 Mr 8:38; 14:62 Lu 9:26


    PARALLEL VERSE BIBLE

    God Rules.NET