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  • PARALLEL HISTORY BIBLE - Numbers 25:6


    CHAPTERS: Numbers 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     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

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    LXX- Greek Septuagint - Numbers 25:6

    και 2532 ιδου 2400 5628 ανθρωπος 444 των 3588 υιων 5207 ισραηλ 2474 ελθων 2064 5631 προσηγαγεν τον 3588 αδελφον 80 αυτου 847 προς 4314 την 3588 μαδιανιτιν εναντιον 1726 μωυση και 2532 εναντι 1725 πασης 3956 συναγωγης 4864 υιων 5207 ισραηλ 2474 αυτοι 846 δε 1161 εκλαιον 2799 5707 παρα 3844 την 3588 θυραν 2374 της 3588 σκηνης 4633 του 3588 μαρτυριου 3142

    Douay Rheims Bible

    And behold one of the children of Israel went in before his brethren to a harlot of Madian, in the sight of
    Moses, and of all the children of Israel, who were weeping before the door of the tabernacle.

    King James Bible - Numbers 25:6

    And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of
    Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.

    World English Bible

    Behold, one of the children of Israel came and brought to his brothers a Midianite woman in the sight of
    Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the Tent of Meeting.

    Early Church Father Links

    Anf-07 ix.ix.i Pg 28, Npnf-206 v.CXLVII Pg 64, Npnf-207 ii.xvi Pg 34, Npnf-213 iii.ix.v Pg 70

    World Wide Bible Resources


    Numbers 25:6

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

    Anf-03 v.iv.v.xxviii Pg 20
    Num. xxii.–xxiv.

    The novel doctrines of the new Christ are such as the Creator’s servants initiated long before! But see how clear a difference there is between the example of Moses and of Christ.4638

    4638 A Marcionite objection.

    Moses voluntarily interferes with brothers4639

    4639 “Two men of the Hebrews.”—A.V.

    who were quarrelling, and chides the offender:  “Wherefore smitest thou thy fellow?”  He is, however, rejected by him:  “Who made thee a prince or a judge over us?”4640

    4640


    Anf-03 v.iv.v.xxxix Pg 17
    Num. xxii.–xxiv.

    nay, contrary to what he had thought; and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech,5030

    5030


    Anf-03 v.iv.v.xxviii Pg 20
    Num. xxii.–xxiv.

    The novel doctrines of the new Christ are such as the Creator’s servants initiated long before! But see how clear a difference there is between the example of Moses and of Christ.4638

    4638 A Marcionite objection.

    Moses voluntarily interferes with brothers4639

    4639 “Two men of the Hebrews.”—A.V.

    who were quarrelling, and chides the offender:  “Wherefore smitest thou thy fellow?”  He is, however, rejected by him:  “Who made thee a prince or a judge over us?”4640

    4640


    Anf-03 v.iv.v.xxxix Pg 17
    Num. xxii.–xxiv.

    nay, contrary to what he had thought; and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech,5030

    5030


    Anf-02 vi.iii.ii.ii Pg 5.1


    Anf-03 v.iv.iii.xviii Pg 4
    Deut. xxxii. 35; Rom. xii. 19.

    Therefore, in the meanwhile, the commission of wrong was to be checked2914

    2914 Repastinaretur.

    by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded2915

    2915 Æstuata.

    injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained,2916

    2916 Qua et alias.

    even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angelsfood, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite.2917

    2917 Ventris.

    For “the people sat down to eat and to drink, and rose up to play.”2918

    2918


    Anf-03 v.iv.v.xvi Pg 15
    Deut. xxxii. 35; comp. Rom. xii. 19 and Heb. x. 30.

    He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible4048

    4048 Fidem non capit.

    that the same (God) should seem to require “a tooth for a tooth and an eye for an eye,” in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required “an eye for an eye and a tooth for a tooth,”—not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity;4049

    4049 Talione, opposito.

    so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance.  Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation.4050

    4050 Leges talionis. [Judicial, not personal, reprisals.]

    This purpose4051

    4051 Voluntatem.

    of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible,4052

    4052 Compotem facit. That is, says Oehler, intellectus sui.

    when He commanded that “the other cheek should be offered (to the smiter),” in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation4053

    4053 Prophetia.

    had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God.  Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription4054

    4054 Disciplinas: or, “lessons.”

    of the Creator. If, therefore,4055

    4055 Denique.

    one looks carefully4056

    4056 Considerem, or, as some of the editions have it, consideremus.

    into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case).  If it were not so,4057

    4057 Alioquin.

    —if so vast a weight of patience—which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also—is laid upon me by one who means not to help me,—(then all I can say is,) he has taught me patience to no purpose,4058

    4058 In vacuum.

    because he shows me no reward to his precept—I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it;4059

    4059 Præstare, i.e., debuerat præstare.

    since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination,4060

    4060 Passim.

    it will get the mastery—it will put out (a man’s) both eyes; it will knock out4061

    4061 Excitatura.

    every tooth in the safety of its impunity.  This, however, is (the principle) of your good and simply beneficent god—to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! “Give to every one that asketh of thee”4062

    4062


    Anf-03 vi.vii.x Pg 13
    Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30.

    that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122

    9122


    Anf-03 vi.vii.x Pg 13
    Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30.

    that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122

    9122


    Anf-03 vi.vii.x Pg 13
    Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30.

    that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122

    9122


    Anf-02 vi.iii.i.vii Pg 17.1


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Npnf-201 iii.vii.xix Pg 17


    Anf-01 ix.viii.xxvi Pg 3
    Lev. xxvi. 12.

    such an one is not empty, but full.


    Anf-02 vi.iv.iii.i Pg 32.3


    Anf-02 vi.iii.i.ix Pg 70.2


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.x.ii Pg 11
    Deut. xii. 30.

    But also says He: “If there arise among you a prophet himself, or a dreamer of dreams, and giveth thee a sign or a wonder, and it come to pass, and he say, Let us go and serve other gods, whom ye know not, do not hearken to the words of that prophet or dreamer, for the Lord your God proveth you, to know whether ye fear God with all your heart and with all your soul. After the Lord your God ye shall go, and fear Him, and keep His commandments, and obey His voice, and serve Him, and cleave unto Him. But that prophet or dreamer shall die; for he has spoken to turn thee away from the Lord thy God.”8237

    8237


    Anf-02 vi.iii.i.vii Pg 36.1


    Anf-03 v.iv.v.xxii Pg 40
    Deut. xviii. 19.

    So also Isaiah: “Who is there among you that feareth God? Let him hear the voice of His Son.”4357

    4357


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.ii.viii Pg 27.1


    Anf-02 vi.iv.v.xiii Pg 8.1


    Anf-01 ix.iv.xi Pg 40
    Ps. cx. 1.

    Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.


    Anf-01 ii.ii.xxxvi Pg 9
    Ps. cx. 1; Heb. i. 13.

    But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.161

    161 Some read, “who oppose their own will to that of God.”


    Anf-01 vi.ii.xii Pg 23
    Ps. cx. 1; Matt. xxii. 43–45.

    And again, thus saith Isaiah, “The Lord said to Christ,1627

    1627 Cod. Sin. corrects “to Cyrus,” as LXX.

    my Lord, whose right hand I have holden,1628

    1628 Cod. Sin. has, “he has taken hold.”

    that the nations should yield obedience before Him; and I will break in pieces the strength of kings.”1629

    1629


    Anf-01 ix.iii.xxix Pg 22
    Ps. cx. 1.

    But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him “searcheth all things, even the deep things of God,”3228

    3228


    Anf-01 v.xiv.vi Pg 4
    Ps. cx. 1.

    And how, again, could such an one declare: “Before Abraham was, I am?”1199

    1199


    Anf-01 viii.iv.cxxvii Pg 9
    Ps. cx. 1.


    Anf-01 viii.iv.lvi Pg 26
    Ps. cx. 1.

    as I have already quoted. And again, in other words: ‘Thy throne, O God, is for ever and ever. A sceptre of equity is the sceptre of Thy kingdom: Thou hast loved righteousness and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.’2137

    2137


    Anf-01 ix.iv.vii Pg 2
    Ps. cx. 1.

    Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, “Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven.”3330

    3330


    Anf-01 viii.ii.xlv Pg 4
    Ps. cx. 1, etc.

    That which he says, “He shall send to Thee the rod of power out of Jerusalem,” is predictive of the mighty, word, which His apostles, going forth from Jerusalem, preached everywhere; and though death is decreed against those who teach or at all confess the name of Christ, we everywhere both embrace and teach it. And if you also read these words in a hostile spirit, ye can do no more, as I said before, than kill us; which indeed does no harm to us, but to you and all who unjustly hate us, and do not repent, brings eternal punishment by fire.


    Anf-01 ix.iv.xvii Pg 21
    Ps. cx. 1.


    Anf-01 ix.vi.xxxiv Pg 52
    Isa. vi. 1; Ps. cx. 1.

    others beheld Him coming on the clouds as the Son of man;4293

    4293


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 v.iv.v.xli Pg 20
    Ps. cx. 1.

    Accordingly, after He had said this, and so suggested a comparison of the Scripture, a ray of light did seem to show them whom He would have them understand Him to be; for they say: “Art thou then the Son of God?”5112

    5112


    Anf-03 v.iv.vi.xvii Pg 22
    Ps. cx. 1.

    For in another passage the Spirit says to the Father concerning the Son: “Thou hast put all things under His feet.”5968

    5968


    Anf-03 v.v.xi Pg 21
    Ps. cx. 1.

    as being the workers of evil,—if in this way an end is compatible with evil, it must follow of necessity that a beginning is also compatible with it; and Matter will turn out to have a beginning, by virtue of its having also an end. For whatever things are set to the account of evil,6246

    6246 Male deputantur.

    have a compatibility with the condition of evil.


    Anf-03 v.viii.xxii Pg 13
    Ps. cx. 1.

    ), making Him more hurried than the Father, whilst every crowd in our popular assemblies is still with shouts consigning “the Christians to the lions?”7423

    7423 Compare The Apology, xl.; De Spect. xxvii.; De Exhort. Cast. xii.

    Who has yet beheld Jesus descending from heaven in like manner as the apostles saw Him ascend, according to the appointment of the two angels?7424

    7424


    Anf-03 v.ix.iv Pg 5
    Ps. cx. 1.

    “When, however, all things shall be subdued to Him, (with the exception of Him who did put all things under Him,) then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all.”7801

    7801


    Anf-03 v.ix.xi Pg 16
    Ps. cx. 1.

    Likewise in the words of Isaiah: “Thus saith the Lord to the Lord7889

    7889 Tertullian reads Κυρίῳ instead of Κύρῳ, “Cyrus.”

    mine Anointed.”7890

    7890


    Anf-03 v.ix.xiii Pg 6
    Ps. cx. 1.

    And Isaiah says this: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?”7910

    7910


    Anf-03 v.ix.xxx Pg 13
    Ps. cx. 1.

    He will come again on the clouds of heaven, just as He appeared when He ascended into heaven.8197

    8197


    Anf-03 v.iv.vi.ix Pg 19
    Ps. cx. 1, 2; and viii. 6.

    It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm5598

    5598


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    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.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.iv.iii.xiv Pg 7
    Num. xi. and xxi.

    Against young lads, too, did He send forth bears, for their irreverence to the prophet.2872

    2872


    Anf-03 v.x.ii Pg 11
    Deut. xii. 30.

    But also says He: “If there arise among you a prophet himself, or a dreamer of dreams, and giveth thee a sign or a wonder, and it come to pass, and he say, Let us go and serve other gods, whom ye know not, do not hearken to the words of that prophet or dreamer, for the Lord your God proveth you, to know whether ye fear God with all your heart and with all your soul. After the Lord your God ye shall go, and fear Him, and keep His commandments, and obey His voice, and serve Him, and cleave unto Him. But that prophet or dreamer shall die; for he has spoken to turn thee away from the Lord thy God.”8237

    8237


    Anf-02 vi.iii.i.vii Pg 36.1


    Anf-03 v.iv.v.xxii Pg 40
    Deut. xviii. 19.

    So also Isaiah: “Who is there among you that feareth God? Let him hear the voice of His Son.”4357

    4357


    Anf-02 vi.iii.ii.x Pg 33.2


    Anf-03 v.x.iii Pg 4
    Num. xxv. 1.

    turned aside at Sethim, the people go to the daughters of Moab to gratify their lust: they are allured to the idols, so that they committed whoredom with the spirit also: finally, they eat of their defiled sacrifices; then they both worship the gods of the nation, and are admitted to the rites of Beelphegor. For this lapse, too, into idolatry, sister to adultery, it took the slaughter of twenty-three thousand by the swords of their countrymen to appease the divine anger.  After the death of Joshua the son of Nave they forsake the God of their fathers, and serve idols, Baalim and Ashtaroth;8248

    8248


    Anf-02 vi.iii.ii.x Pg 33.2


    Anf-03 v.x.iii Pg 4
    Num. xxv. 1.

    turned aside at Sethim, the people go to the daughters of Moab to gratify their lust: they are allured to the idols, so that they committed whoredom with the spirit also: finally, they eat of their defiled sacrifices; then they both worship the gods of the nation, and are admitted to the rites of Beelphegor. For this lapse, too, into idolatry, sister to adultery, it took the slaughter of twenty-three thousand by the swords of their countrymen to appease the divine anger.  After the death of Joshua the son of Nave they forsake the God of their fathers, and serve idols, Baalim and Ashtaroth;8248

    8248


    Treasury of Scriptural Knowledge, Chapter 25

    VERSE 	(6) - 

    :14,15; 22:4; 31:2,9-16


    PARALLEL VERSE BIBLE

    God Rules.NET