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PARALLEL HISTORY BIBLE - Psalms 18:14
CHAPTERS: Psalms 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, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150 
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, 47, 48, 49, 50, 51
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LXX- Greek Septuagint - Psalms 17:15 και 2532 εξαπεστειλεν 1821 5656 βελη 956 και 2532 εσκορπισεν 4650 5656 αυτους 846 και 2532 αστραπας επληθυνεν και 2532 συνεταραξεν αυτους 846
Douay Rheims Bible And he sent forth his arrows, and he scattered them: he multiplied lightnings, and troubled them.
King James Bible - Psalms 18:14 Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
World English Bible He sent out his arrows, and scattered them; Yes, great lightning bolts, and routed them.
Early Church Father Links Npnf-102 iv.XXI.24 Pg 24, Npnf-105 xviii.v.xvii Pg 9, Npnf-106 vii.lxxiv Pg 32, Npnf-107 iii.ciii Pg 13, Npnf-108 ii.XVII Pg 24, Npnf-108 ii.LXXVIII Pg 99, Npnf-108 ii.XC Pg 61, Npnf-204 xxv.iii.iii.vii Pg 54
World Wide Bible Resources
Psalms 17:15
Early Christian Commentary - (A.D. 100 - A.D. 325) Npnf-201 iii.vi.iii Pg 27
Anf-02 vi.iii.i.v Pg 11.1
Anf-02 iv.ii.ii.xxxv Pg 10.1
Anf-03 v.ix.xxxiii Pg 28
See Bull’s Works, Vol. V., p. 381. I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version.8214 8214
Anf-03 v.ix.xxxiii Pg 28
See Bull’s Works, Vol. V., p. 381. I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version.8214 8214 *title *title
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Npnf-201 iii.vi.iii Pg 13
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-03 v.iv.v.xlii Pg 10
Ps. ii. 1, 2. The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod, and the rulers in the chief priests. When, indeed, He was sent to Herod gratuitously5129 5129 Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.” by Pilate,5130 5130
Anf-03 v.iv.vi.iii Pg 38
Ps. ii. 1, 2. in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,5303 5303
Anf-03 v.viii.xx Pg 6
Ps. ii. 1, 2. He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”7399 7399
Anf-03 v.iv.vi.iv Pg 40
Ps. ii. 3; 2. All those, therefore, who had been delivered from the yoke of slavery he would earnestly have to obliterate the very mark of slavery—even circumcision, on the authority of the prophet’s prediction. He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”5359 5359
Anf-03 v.iv.ii.xxi Pg 6
Ps. ii. 3, 1, 2. And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy2568 2568 Æmulum. of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement2569 2569 Derogaretur. of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.2570 2570 Nutabat. Some disputed about eating idol sacrifices, others about the veiled dress of women, others again about marriage and divorce, and some even about the hope of the resurrection; but about God no one disputed. Now, if this question also had entered into dispute, surely it would be found in the apostle, and that too as a great and vital point. No doubt, after the time of the apostles, the truth respecting the belief of God suffered corruption, but it is equally certain that during the life of the apostles their teaching on this great article did not suffer at all; so that no other teaching will have the right of being received as apostolic than that which is at the present day proclaimed in the churches of apostolic foundation. You will, however, find no church of apostolic origin2571 2571 Census. but such as reposes its Christian faith in the Creator.2572 2572 In Creatore christianizet. But if the churches shall prove to have been corrupt from the beginning, where shall the pure ones be found? Will it be amongst the adversaries of the Creator? Show us, then, one of your churches, tracing its descent from an apostle, and you will have gained the day.2573 2573 Obduxeris. For this sense of the word, see Apol. 1. sub init. “sed obducimur,” etc. Forasmuch then as it is on all accounts evident that there was from Christ down to Marcion’s time no other God in the rule of sacred truth2574 2574 Sacramenti. than the Creator, the proof of our argument is sufficiently established, in which we have shown that the god of our heretic first became known by his separation of the gospel and the law. Our previous position2575 2575 Definito. is accordingly made good, that no god is to be believed whom any man has devised out of his own conceits; except indeed the man be a prophet,2576 2576 That is, “inspired.” and then his own conceits would not be concerned in the matter. If Marcion, however, shall be able to lay claim to this inspired character, it will be necessary for it to be shown. There must be no doubt or paltering.2577 2577 Nihil retractare oportebat. For all heresy is thrust out by this wedge of the truth, that Christ is proved to be the revealer of no God else but the Creator.2578 2578 [Kaye, p. 274.]
Anf-03 v.iv.vi.xiv Pg 29
Ps. ii. 2. —from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: “O the depth of the riches and the wisdom of God; how unsearchable also are His ways!”5864 5864
Anf-03 v.ix.xxviii Pg 11
Ps. ii. 2. that Lord must be another Being, against whose Christ were gathered together the kings and the rulers. And if, to quote another passage, “Thus saith the Lord to my Lord Christ,”8171 8171
Anf-03 v.iv.iv.xxii Pg 9
Comp. Ps. ii. 2, 3, with Acts iv. 25–30. What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure3407 3407 Exprobrat. thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. “See how the righteous perisheth, and no man layeth it to heart; and how merciful men are taken away, and no man considereth. For the righteous man has been removed from the evil person.”3408 3408
Npnf-201 iii.vi.iii Pg 13
Anf-03 vi.vii.ii Pg 6
See Ps. lxxiv. 23 in A.V. It is Ps. lxxiii. in the LXX. so that by His own patience He disparages Himself; for the cause why many believe not in the Lord is that they are so long without knowing9024 9024 Because they see no visible proof of it. that He is wroth with the world.9025 9025 Sæculo.
100:5 118:1 136:1-26
Anf-03 v.v.xxxiv Pg 14
Isa. xli. 17. Even “the sea shall be no more.”6501 6501
Anf-02 vi.iii.i.ix Pg 74.1
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 ii.ii.xxxiv Pg 6
Isa. vi. 3. And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him.”144 144
Anf-03 vi.iv.iii Pg 9
Isa. vi. 3; Rev. iv. 8. In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Thy name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting;8780 8780
Anf-01 v.xvi.i Pg 8
Eccl. ii. 25 (after LXX.); Zech. ix. 17. Give attention to reading,1273 1273 92:10 112:9
Anf-01 ix.vi.xviii Pg 30
Mal. i. 10, 11. —indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles.4032 4032 [One marvels that there should be any critical difficulty here as to our author’s teaching. Creatures of bread and wine are the body and the blood; materially one thing, mystically another. See cap. xviii. 5 below.]
Anf-01 v.xvi.iii Pg 4
The term ἱερουργέω, which we have translated as above, is one whose signification is disputed. It occurs once in the New Testament (Rom. xv. 16) where it is translated in our English version simply “ministering.” Etymologically, it means “to act as a priest,” and we have in our translation followed Hesychius (Cent. iv.), who explains it as meaning “to offer sacrifice.” [The whole passage in the Epistle to the Romans, where this word occurs may be compared (original Greek) with Mal. i. 11, Heb. v. 1, etc.] ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings1281 1281 Specifically, assemblies for the celebration of the Lord’s Supper. [of the saints]; inquire after every one by name. “Let no man despise thy youth, but be thou an example to the believers, both in word and conduct.”1282 1282
Anf-01 ix.viii.xxxvii Pg 3
Mal. i. 11. as John also declares in the Apocalypse: “The incense is the prayers of the saints.”4870 4870
Anf-02 vi.iv.v.xiv Pg 192.1
Anf-03 iv.ix.v Pg 6
See Mal. i. 10, 11, in LXX. Again, in the Psalms, David says: “Bring to God, ye countries of the nations”—undoubtedly because “unto every land” the preaching of the apostles had to “go out”1201 1201
Anf-03 v.iv.iv.xxii Pg 17
Mal. i. 10, 11. —such as the ascription of glory, and blessing, and praise, and hymns. Now, inasmuch as all these things are also found amongst you, and the sign upon the forehead,3415 3415 [Kaye remarks that traditions of practice, unlike the traditions of doctrine, may be varied according to times and circumstances. See p. 286.] and the sacraments of the church, and the offerings of the pure sacrifice, you ought now to burst forth, and declare that the Spirit of the Creator prophesied of your Christ.
Anf-03 v.iv.v.i Pg 32
Mal. i. 10, 11. —meaning simple prayer from a pure conscience,—it is of necessity that every change which comes as the result of innovation, introduces a diversity in those things of which the change is made, from which diversity arises also a contrariety. For as there is nothing, after it has undergone a change, which does not become different, so there is nothing different which is not contrary.3507 3507 To its former self. Of that very thing, therefore, there will be predicated a contrariety in consequence of its diversity, to which there accrued a change of condition after an innovation. He who brought about the change, the same instituted the diversity also; He who foretold the innovation, the same announced beforehand the contrariety likewise. Why, in your interpretation, do you impute a difference in the state of things to a difference of powers? Why do you wrest to the Creator’s prejudice those examples from which you draw your antitheses, when you may recognise them all in His sensations and affections? “I will wound,” He says, “and I will heal;” “I will kill,” He says again, “and I will make alive”3508 3508
Anf-02 vi.iv.v.xiv Pg 192.1
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 ii.ii.xxxiv Pg 6
Isa. vi. 3. And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] saith, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which He hath prepared for them that wait for Him.”144 144
Anf-03 vi.iv.iii Pg 9
Isa. vi. 3; Rev. iv. 8. In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, “Hallowed be Thy name,” we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting;8780 8780
Anf-01 v.xvi.i Pg 8
Eccl. ii. 25 (after LXX.); Zech. ix. 17. Give attention to reading,1273 1273
Anf-02 vi.iv.iv.x Pg 4.1
Anf-01 ix.vi.viii Pg 16
Ex. iii. 7, 8. For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude3879 3879 Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son. do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”3880 3880
Anf-01 ix.vi.xiii Pg 13
Ex. iii. 7, 8. it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.
Anf-01 ix.vi.viii Pg 16
Ex. iii. 7, 8. For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude3879 3879 Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son. do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”3880 3880
Anf-01 ix.vi.xiii Pg 13
Ex. iii. 7, 8. it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.
Anf-01 ix.iv.vii Pg 13
Ex. iii. 8. For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself —He who is, the Father bearing witness to the Son, and the Son announcing the Father.—As also Esaias says, “I too am witness,” he declares, “saith the Lord God, and the Son whom I have chosen, that ye may know, and believe, and understand that I am.”3340 3340
Anf-02 vi.iii.i.vi Pg 31.1
Anf-03 v.iv.iv.v Pg 9
Ex. iii. 8, 17; Deut. xxvi. 9, 15. but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, “I will open rivers in a land; I will plant in the wilderness the cedar and the box-tree.”3150 3150
Anf-03 iv.ix.ix Pg 47
See Ex. iii. 8, and the references there. (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law’s discipline), but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock”1291 1291
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Npnf-201 iv.vi.i.xxxviii Pg 12
Anf-01 ix.vi.vi Pg 4
Isa. xii. 4. For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, “Ye do err, not knowing the Scriptures, nor the power of God.”3846 3846
Anf-01 vi.ii.iv Pg 8
Ex. xxxii. 7; Deut. ix. 12. And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475 1475
Anf-01 ii.ii.liii Pg 2
Ex. xxxii. 7, etc.; Deut. ix. 12, etc. And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237 237
Anf-01 vi.ii.xiv Pg 5
Ex. xxxii. 7; Deut. ix. 12. And Moses understood that they had again1645 1645 Cod. Sin. reads, “for themselves.” made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646 1646
Anf-01 viii.iv.cxix Pg 3
Deut. xxxii. 16–23. And after that Righteous One was put to death, we flourished as another people, and shot forth as new and prosperous corn; as the prophets said, ‘And many nations shall betake themselves to the Lord in that day for a people: and they shall dwell in the midst of all the earth.’2402 2402
Anf-02 vi.iii.i.viii Pg 22.1
Anf-02 vi.iii.i.viii Pg 26.1
Anf-02 iv.ii.ii.xxxviii Pg 3.1
Anf-03 v.iv.v.xxix Pg 42
Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30). by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691 4691 Viderit. what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692 4692
Treasury of Scriptural Knowledge, Chapter 17VERSE (14) - Ps 21:12; 77:17 Nu 24:8 De 32:23,42 Jos 10:10 Job 6:4 Isa 30:30
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