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PARALLEL HISTORY BIBLE - Joshua 7:15
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LXX- Greek Septuagint - Joshua 7:15 και 2532 ος 3739 αν 302 ενδειχθη κατακαυθησεται 2618 5701 εν 1722 1520 πυρι 4442 και 2532 παντα 3956 οσα 3745 εστιν 2076 5748 αυτω 846 οτι 3754 παρεβη 3845 5627 την 3588 διαθηκην 1242 κυριου 2962 και 2532 εποιησεν 4160 5656 ανομημα εν 1722 1520 ισραηλ 2474
Douay Rheims Bible And whosoever he be that shall be found guilty of this fact, he shall be burnt with fire with all his substance, because he hath transgressed the covenant of the Lord, and hath done wickedness in Israel.
King James Bible - Joshua 7:15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
World English Bible It shall be, that he who is taken with the devoted thing shall be burnt with fire, he and all that he has, because he has transgressed the covenant of Yahweh, and because he has done a disgraceful thing in Israel.'"
World Wide Bible Resources
Joshua 7:15
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 vi.iv.xxix Pg 6
1 Kings xviii.; James v. 17, 18. and yet it had not (then) received its form from Christ. But how far more amply operative is Christian prayer! It does not station the angel of dew in mid-fires,8949 8949 i.e. “the angel who preserved in the furnace the three youths besprinkled, as it were, with dewy shower” (Muratori quoted by Oehler). [Apocrypha, The Song, etc., Song of the Three Children 26,27" id="vi.iv.xxix-p7.1">verses 26, 27.] nor muzzle lions, nor transfer to the hungry the rustics’ bread;8950 8950
Anf-02 vi.iv.ix Pg 126.1
Anf-01 viii.iv.xxxix Pg 3
1 Kings xix. 14; 18. Therefore, just as God did not inflict His anger on account of those seven thousand men, even so He has now neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and quitting the path of error; who are also receiving gifts, each as he is worthy, illumined through the name of this Christ. For one receives the spirit of understanding, another of counsel, another of strength, another of healing, another of foreknowledge, another of teaching, and another of the fear of God.”
Anf-01 viii.iv.xcvi Pg 2
Deut. xxi. 23. confirms our hope which depends on the crucified Christ, not because He who has been crucified is cursed by God, but because God foretold that which would be done by you all, and by those like to you, who do not know2317 2317 We read ἐπισταμένων for ἐπιστάμενον. Otherwise to be translated: “God foretold that which you did not know,” etc. that this is He who existed before all, who is the eternal Priest of God, and King, and Christ. And you clearly see that this has come to pass. For you curse in your synagogues all those who are called2318 2318 λεγομένων for γενομένων. from Him Christians; and other nations effectively carry out the curse, putting to death those who simply confess themselves to be Christians; to all of whom we say, You are our brethren; rather recognise the truth of God. And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with. And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, ‘Love your enemies; be kind and merciful, as your heavenly Father is.’2319 2319
Anf-01 ix.iv.xix Pg 17
Gal. iii. 13; Deut. xxi. 23. And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646 3646
Anf-03 iv.ix.x Pg 4
Deut. xxi. 22, 23 (especially in the LXX.). Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be “cursed by God,” because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth,1315 1315
Anf-03 v.iv.vi.iii Pg 44
The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13. that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309 5309 Apud te. never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310 5310
Anf-03 iv.ix.x Pg 3
Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage. But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314 1314
Anf-03 v.iv.iv.xviii Pg 5
Compare Deut. xxi. 23 with Gal. iii. 13. But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346 3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.” [See, p. 164, supra.] we have given the reason3347 3347 Perhaps rationale or procedure. of the thing preceded by proof. First, I shall offer a full explanation3348 3348 Edocebo. of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349 3349 Magis obumbrandum. that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350 3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc. ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351 3351 Deut. xxxiii. 17. —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352 3352 Census. Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353 3353
Anf-03 vi.vii.viii Pg 12
Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin. and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104 9104
Anf-03 v.ix.xxix Pg 7
Deut. xxi. 23. nor indeed did the apostle utter blasphemy when he said the same thing as we.8180 8180
Anf-01 viii.iv.xcvi Pg 2
Deut. xxi. 23. confirms our hope which depends on the crucified Christ, not because He who has been crucified is cursed by God, but because God foretold that which would be done by you all, and by those like to you, who do not know2317 2317 We read ἐπισταμένων for ἐπιστάμενον. Otherwise to be translated: “God foretold that which you did not know,” etc. that this is He who existed before all, who is the eternal Priest of God, and King, and Christ. And you clearly see that this has come to pass. For you curse in your synagogues all those who are called2318 2318 λεγομένων for γενομένων. from Him Christians; and other nations effectively carry out the curse, putting to death those who simply confess themselves to be Christians; to all of whom we say, You are our brethren; rather recognise the truth of God. And while neither they nor you are persuaded by us, but strive earnestly to cause us to deny the name of Christ, we choose rather and submit to death, in the full assurance that all the good which God has promised through Christ He will reward us with. And in addition to all this we pray for you, that Christ may have mercy upon you. For He taught us to pray for our enemies also, saying, ‘Love your enemies; be kind and merciful, as your heavenly Father is.’2319 2319
Anf-01 ix.iv.xix Pg 17
Gal. iii. 13; Deut. xxi. 23. And again: “And through thy knowledge shall the weak brother perish, for whom Christ died;”3646 3646
Anf-03 iv.ix.x Pg 4
Deut. xxi. 22, 23 (especially in the LXX.). Therefore He did not maledictively adjudge Christ to this passion, but drew a distinction, that whoever, in any sin, had incurred the judgment of death, and died suspended on a tree, he should be “cursed by God,” because his own sins were the cause of his suspension on the tree. On the other hand, Christ, who spoke not guile from His mouth,1315 1315
Anf-03 v.iv.vi.iii Pg 44
The LXX. version of Deut. xxi. 23 is quoted by St. Paul in Gal. iii. 13. that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours,—in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so—nay, much more so—in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you,5309 5309 Apud te. never at any time pronounced either. “We have received therefore, the promise of the Spirit,” as the apostle says, “through faith,” even that faith by which the just man lives, in accordance with the Creator’s purpose.5310 5310
Anf-03 iv.ix.x Pg 3
Comp. Deut. xxi. 23 with Gal. iii. 13, with Prof. Lightfoot on the latter passage. But the reason of the case antecedently explains the sense of this malediction; for He says in Deuteronomy: “If, moreover, (a man) shall have been (involved) in some sin incurring the judgment of death, and shall die, and ye shall suspend him on a tree, his body shall not remain on the tree, but with burial ye shall bury him on the very day; because cursed by God is every one who shall have been suspended on a tree; and ye shall not defile the land which the Lord thy God shall give thee for (thy) lot.”1314 1314
Anf-03 v.iv.iv.xviii Pg 5
Compare Deut. xxi. 23 with Gal. iii. 13. But what is meant by this curse, worthy as it is of the simple prediction of the cross, of which we are now mainly inquiring, I defer to consider, because in another passage3346 3346 The words “quiaet aliasantecedit rerum probatio rationem,” seem to refer to the parallel passage in adv. Judæos, where he has described the Jewish law of capital punishment, and argued for the exemption of Christ from its terms. He begins that paragraph with saying, “Sed hujus maledictionis sensum antecedit rerum ratio.” [See, p. 164, supra.] we have given the reason3347 3347 Perhaps rationale or procedure. of the thing preceded by proof. First, I shall offer a full explanation3348 3348 Edocebo. of the types. And no doubt it was proper that this mystery should be prophetically set forth by types, and indeed chiefly by that method: for in proportion to its incredibility would it be a stumbling-block, if it were set forth in bare prophecy; and in proportion too, to its grandeur, was the need of obscuring it in shadow,3349 3349 Magis obumbrandum. that the difficulty of understanding it might lead to prayer for the grace of God. First, then, Isaac, when he was given up by his father as an offering, himself carried the wood for his own death. By this act he even then was setting forth the death of Christ, who was destined by His Father as a sacrifice, and carried the cross whereon He suffered. Joseph likewise was a type of Christ, not indeed on this ground (that I may not delay my course3350 3350 But he may mean, by “ne demorer cursum,” “that I may not obstruct the course of the type,” by taking off attention from its true force. In the parallel place, however, another turn is given to the sense; Joseph is a type, “even on this ground—that I may but briefly allude to it—that he suffered,” etc. ), that he suffered persecution for the cause of God from his brethren, as Christ did from His brethren after the flesh, the Jews; but when he is blessed by his father in these words: “His glory is that of a bullock; his horns are the horns of a unicorn; with them shall he push the nations to the very ends of the earth,”3351 3351 Deut. xxxiii. 17. —he was not, of course, designated as a mere unicorn with its one horn, or a minotaur with two; but Christ was indicated in him—a bullock in respect of both His characteristics: to some as severe as a Judge, to others gentle as a Saviour, whose horns were the extremities of His cross. For of the antenna, which is a part of a cross, the ends are called horns; while the midway stake of the whole frame is the unicorn. By this virtue, then, of His cross, and in this manner “horned,” He is both now pushing all nations through faith, bearing them away from earth to heaven; and will then push them through judgment, casting them down from heaven to earth. He will also, according to another passage in the same scripture, be a bullock, when He is spiritually interpreted to be Jacob against Simeon and Levi, which means against the scribes and the Pharisees; for it was from them that these last derived their origin.3352 3352 Census. Like Simeon and Levi, they consummated their wickedness by their heresy, with which they persecuted Christ. “Into their counsel let not my soul enter; to their assembly let not my heart be united: for in their anger they slew men,” that is, the prophets; “and in their self-will they hacked the sinews of a bullock,”3353 3353
Anf-03 vi.vii.viii Pg 12
Deut. xxi. 23; Gal. iii. 13. Tertullian’s quotations here are somewhat loose. He renders words which are distinct in the Greek by the same in his Latin. and yet is He the only Blessed One. Let us servants, therefore, follow our Lord closely; and be cursed patiently, that we may be able to be blessed. If I hear with too little equanimity some wanton or wicked word uttered against me, I must of necessity either myself retaliate the bitterness, or else I shall be racked with mute impatience. When, then, on being cursed, I smite (with my tongue,) how shall I be found to have followed the doctrine of the Lord, in which it has been delivered that “a man is defiled,9104 9104
Anf-03 v.ix.xxix Pg 7
Deut. xxi. 23. nor indeed did the apostle utter blasphemy when he said the same thing as we.8180 8180
Anf-03 v.x.ii Pg 15
Deut. xiii. 16. He has, from His abhorrence of idols, framed a series of curses too: “Cursed be the man who maketh a graven or a molten image, an abomination, the work of the hands of the craftsman, and putteth it in a secret place.”8241 8241
Anf-02 vi.iv.ix Pg 126.1
Anf-02 vi.iv.iii Pg 242.1
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Anf-02 vi.iii.iii.xi Pg 103.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.xx Pg 7
Ex. xx. 7. that is, in an idol.327 327
Anf-03 v.ix.vii Pg 21
Ex. xx. 7. This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”7842 7842
Anf-01 ix.vi.vi Pg 19
Gen. xiv. 22. All these truths, however, do those holding perverse opinions endeavour to overthrow, because of one passage, which they certainly do not understand correctly.
Anf-01 ix.ii.xix Pg 15
Gen. xxiv. 22; 25. Jeroboam also, who received the ten sceptres2891 2891
Anf-02 vi.iv.vi.xiv Pg 2.1
Anf-02 vi.iv.ix Pg 126.1
Anf-01 ix.vii.vi Pg 6
Dan. iii. 19–25. Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, “The things which are impossible with men, are possible with God.”4475 4475
Anf-01 ii.ii.xlv Pg 5
Dan. iii. 20. of fire by those who observed198 198 Literally, “worshipped.” the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose [of heart], not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate199 199 Literally, “serve.” His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured [these things] are now heirs of glory and honour, and have been exalted and made illustrious200 200 Or, “lifted up.” by God in their memorial for ever and ever. Amen.
Anf-02 vi.iv.iii Pg 242.1
Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10. and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
Anf-02 vi.iii.iii.xi Pg 103.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.xx Pg 7
Ex. xx. 7. that is, in an idol.327 327
Anf-03 v.ix.vii Pg 21
Ex. xx. 7. This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”7842 7842
Anf-01 ix.vi.vi Pg 19
Gen. xiv. 22. All these truths, however, do those holding perverse opinions endeavour to overthrow, because of one passage, which they certainly do not understand correctly.
Anf-01 ix.ii.xix Pg 15
Gen. xxiv. 22; 25. Jeroboam also, who received the ten sceptres2891 2891
Treasury of Scriptural Knowledge, Chapter 7VERSE (15) - Jos 7:25,26 De 13:15,16 1Sa 14:38,39
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