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PARALLEL HISTORY BIBLE - Joshua 6:25
CHAPTERS: Joshua 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24 
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
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LXX- Greek Septuagint - Joshua 6:25 και 2532 ρααβ 4460 την 3588 πορνην 4204 και 2532 παντα 3956 τον 3588 οικον 3624 τον 3588 πατρικον αυτης 846 εζωγρησεν ιησους 2424 και 2532 κατωκησεν 2730 5656 εν 1722 1520 τω 3588 ισραηλ 2474 εως 2193 της 3588 σημερον 4594 ημερας 2250 διοτι 1360 εκρυψεν 2928 5656 τους 3588 κατασκοπευσαντας ους 3739 3775 απεστειλεν 649 5656 ιησους 2424 κατασκοπευσαι την 3588 ιεριχω 2410
Douay Rheims Bible But Josue saved Rahab the harlot and her father's house, and all she had, and they dwelt in the midst of Israel until this present day: because she hid the messengers whom he had sent to spy out Jericho. At that time, Josue made an imprecation, saying:
King James Bible - Joshua 6:25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
World English Bible But Rahab the prostitute, her father's household, and all that she had, Joshua saved alive. She lived in the midst of Israel to this day, because she hid the messengers, whom Joshua sent to spy out Jericho.
Early Church Father Links Anf-09 xvi.ii.v.iv Pg 14, Npnf-108 ii.LXXXVII Pg 25, Npnf-207 iii.xxiii Pg 78
World Wide Bible Resources
Joshua 6:25
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xxxv Pg 31
1 Kings xi. 29–; 39 and xii. 15. Jeroboam settled in Samaria. Besides, the Samaritans were always pleased with the mountains and the wells of their ancestors. Thus, in the Gospel of John, the woman of Samaria, when conversing with the Lord at the well, says, “No doubt4889 4889 Næ. Thou art greater,” etc.; and again, “Our fathers worshipped in this mountain; but ye say, that in Jerusalem is the place where men ought to worship.”4890 4890
Anf-03 v.iv.iii.xxiv Pg 28
Ver. 29, but inexactly quoted. According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God’s repentance? It is already quite clear,3014 3014 Relucet. if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more3015 3015 Nedum. in God, whose every purpose is faultless. Now in Greek the word for repentance (μετάνοια) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances.
Anf-03 v.iv.iii.xxiv Pg 28
Ver. 29, but inexactly quoted. According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God’s repentance? It is already quite clear,3014 3014 Relucet. if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more3015 3015 Nedum. in God, whose every purpose is faultless. Now in Greek the word for repentance (μετάνοια) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances.
Anf-03 v.iv.vi.xvii Pg 30
Isa. xiv. 13, 14. An inexact quotation from the Septuagint. This must mean the devil, whom in another passage (since such will they there have the apostle’s meaning to be) we shall recognize in the appellation the god of this world.5976 5976
Anf-03 v.iv.v.xix Pg 7
Isa. vi. 9. —which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”4189 4189
Anf-03 v.viii.xxxiii Pg 5
Matt. xiii. 13; comp. Isa. vi. 9. But since it was to the Jews that He spoke in parables, it was not then to all men; and if not to all, it follows that it was not always and in all things parables with Him, but only in certain things, and when addressing a particular class. But He addressed a particular class when He spoke to the Jews. It is true that He spoke sometimes even to the disciples in parables. But observe how the Scripture relates such a fact: “And He spake a parable unto them.”7499 7499
Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences. Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166 3166
Npnf-201 iii.vi.xiii Pg 22
Npnf-201 iii.vi.xiii Pg 22
Anf-01 viii.iv.xii Pg 3
Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jer. vii. 24; 26, Jer. xi. 8, and Jer. xvii. 23.] has cried; yet not even then do you listen. The Lawgiver is present, yet you do not see Him; to the poor the Gospel is preached, the blind see, yet you do not understand. You have now need of a second circumcision, though you glory greatly in the flesh. The new law requires you to keep perpetual sabbath, and you, because you are idle for one day, suppose you are pious, not discerning why this has been commanded you: and if you eat unleavened bread, you say the will of God has been fulfilled. The Lord our God does not take pleasure in such observances: if there is any perjured person or a thief among you, let him cease to be so; if any adulterer, let him repent; then he has kept the sweet and true sabbaths of God. If any one has impure hands, let him wash and be pure.
Anf-01 ix.vi.xxx Pg 3
Matt. xiii. 11–16; Isa. vi. 10. For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: “In whom the this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them].”4210 4210
Anf-03 v.iv.iv.vi Pg 11
Isa. vi. 9, 10. Quoted with some verbal differences. Now this blunting of their sound senses they had brought on themselves, loving God with their lips, but keeping far away from Him in their heart. Since, then, Christ was announced by the Creator, “who formeth the lightning, and createth the wind, and declareth unto man His Christ,” as the prophet Joel says,3166 3166
Anf-03 iv.iii.xxi Pg 5
Isa. vi. 10. As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed,—expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit,—that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107 107 Elucidation V. Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven,—a fact more certain far than the assertions of your Proculi concerning Romulus.108 108 Proculus was a Roman senator who affirmed that Romulus had appeared to him after his death. All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning Cæsar, who was at the time Tiberius. Yes, and the Cæsars too would have believed on Christ, if either the Cæsars had not been necessary for the world, or if Christians could have been Cæsars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero’s cruel sword sowed the seed of Christian blood at Rome.109 109 [Chapter l. at close. “The blood of Christians is the seed of the Church.”] Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, “We worship God through Christ.” Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Musæus at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles.
Anf-03 v.iv.v.xxxi Pg 14
Isa. vi. 10. their calling of God. In a manner most germane4738 4738 Pertinentissime. to this parable, He said by Jeremiah: “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”4739 4739
Anf-03 v.iv.vi.xi Pg 34
Isa. vi. 10 (only adapted). and, “If ye will not believe, ye shall not understand;”5711 5711
Anf-01 viii.ii.ix Pg 2
[Isa. xliv. 9–20; Jer. x. 3.] carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! that dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods.
Anf-03 v.viii.iii Pg 4
Let not those who seem worthy of credit, but teach strange doctrines,1082 1082
Treasury of Scriptural Knowledge, Chapter 6VERSE (25) - Jos 11:19,20 Jud 1:24,25 Ac 2:21 Heb 11:31
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