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Selected Verse: Acts 2:3 - Strong Concordance

Verse	Translation	Text
Ac 2:3	Strong Concordance	And [2532] there appeared [3700] unto them [846] cloven [1266] tongues [1100] like as [5616] of fire [4442], and [5037] it sat [2523] upon [1909] each [1538] [1520] of them [846].
	King James	And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

cloven tongues, like as of fire, &c.--"disparted tongues," that is, tongue-shaped, flame-like appearances, rising from a common center or root, and resting upon each of that large company:--beautiful visible symbol of the burning energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven!

Notes on the Bible, by Albert Barnes, [1834]
And there appeared unto them - There were seen by them, or they saw. The fire was first seen by them in the room before it rested in the form of tongues on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads. Tongues - γλῶσσαι glōssai. The word "tongue" occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote "language" or "speech" itself. It is also used, as with us, to denote what in shape resembles the tongue. Thus, Jos 7:21, Jos 7:24 (in Hebrew), "a tongue of gold," that is, a wedge of gold; Jos 15:5; Jos 18:19; Isa 11:15, "The tongue of the sea," that is, a bay or gulf. Thus also we say "a tongue of land." The phrase "tongue of fire" occurs once, and once only, in the Old Testament Isa 5:24, "Therefore as the fire devoureth the stubble (Hebrew: tongue of fire), and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point is thus in the Hebrew called "a tongue." The word here means, therefore, "slender and pointed appearances" of flame, perhaps at first moving irregularly around the room. cloven - Divided, separated - διαμεριζόμεναι diamerizomenai - from the verb διαμερίζω diamerizō, "to divide, or distribute into parts." Mat 27:35, "they parted his garments"; Luk 22:17, "Take this (the cup) and divide it among yourselves." Probably the common opinion is, that these tongues or flames were, each one of them split, or forked, or cloven. But this is not the meaning of the expression. The idea is that they were separated or divided one from another; it was not one great flame, but was broken up, or cloven into many parts, and probably these parts were moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them and sat on them." And it sat upon each of them - Or "rested," in the form of a lambent or gentle flame, upon the head of each one. This showed that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, Exo 3:2-3, God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, Exo 19:16-20, God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire, striking emblems of his presence and power. See also Gen 15:17. Thus, Deu 4:24, God is said to be "a consuming fire." Compare Heb 12:29. See Eze 1:4; Psa 18:12-14. The Classic reader will also instantly recall the beautiful description in Virgil (Aeneid, b. 2:680-691). Other instances of a similar prodigy are also recorded in profane writers (Pliny, H. N., 2:37; Livy, 1:39). These appearances to the apostles were emblematic, doubtless: (1) Of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Immerser, "He shall baptize with the Holy Spirit and with fire" Mat 3:11 would probably be recalled at once to their memory. (2) The unique appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of "what was to occur." Thus, "any divine appearance" or "manifestation" at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending - expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have denoted the presence of God; but the appearance actually chosen was one that was strikingly emblematical of his providence. In the same way, the appearance here symbolized their special endowments for entering on their great work - the ability to speak with new tongues.

Notes on the Bible, by Albert Barnes, [1834]

And there appeared unto them - There were seen by them, or they saw. The fire was first seen by them in the room before it rested in the form of tongues on the heads of the disciples. Perhaps the fire appeared at first as scintillations or coruscations, until it became fixed on their heads.

Tongues - γλῶσσαι glōssai. The word "tongue" occurs often in the Scriptures to denote the member which is the instrument of taste and speech, and also to denote "language" or "speech" itself. It is also used, as with us, to denote what in shape resembles the tongue. Thus, Jos 7:21, Jos 7:24 (in Hebrew), "a tongue of gold," that is, a wedge of gold; Jos 15:5; Jos 18:19; Isa 11:15, "The tongue of the sea," that is, a bay or gulf. Thus also we say "a tongue of land." The phrase "tongue of fire" occurs once, and once only, in the Old Testament Isa 5:24, "Therefore as the fire devoureth the stubble (Hebrew: tongue of fire), and the flame consumeth," etc. In this place the name tongue is given from the resemblance of a pointed flame to the human tongue. Anything long, narrow, and tending to a point is thus in the Hebrew called "a tongue." The word here means, therefore, "slender and pointed appearances" of flame, perhaps at first moving irregularly around the room.

cloven - Divided, separated - διαμεριζόμεναι diamerizomenai - from the verb διαμερίζω diamerizō, "to divide, or distribute into parts." Mat 27:35, "they parted his garments"; Luk 22:17, "Take this (the cup) and divide it among yourselves." Probably the common opinion is, that these tongues or flames were, each one of them split, or forked, or cloven. But this is not the meaning of the expression. The idea is that they were separated or divided one from another; it was not one great flame, but was broken up, or cloven into many parts, and probably these parts were moving without order in the room. In the Syriac it is, "And there appeared unto them tongues which divided themselves like fire, and sat upon each of them." The old Ethiopic version reads it, "And fire, as it were, appeared to them and sat on them."

And it sat upon each of them - Or "rested," in the form of a lambent or gentle flame, upon the head of each one. This showed that the prodigy was directed to them, and was a very significant emblem of the promised descent of the Holy Spirit. After the rushing sound and the appearance of the flames, they could not doubt that here was some remarkable interposition of God. The appearance of fire, or flame, has always been regarded as a most striking emblem of the Divinity. Thus, Exo 3:2-3, God is said to have manifested himself to Moses in a bush which was burning, yet not consumed. Thus, Exo 19:16-20, God descended on Mount Sinai in the midst of thunders, and lightnings, and smoke, and fire, striking emblems of his presence and power. See also Gen 15:17. Thus, Deu 4:24, God is said to be "a consuming fire." Compare Heb 12:29. See Eze 1:4; Psa 18:12-14. The Classic reader will also instantly recall the beautiful description in Virgil (Aeneid, b. 2:680-691). Other instances of a similar prodigy are also recorded in profane writers (Pliny, H. N., 2:37; Livy, 1:39). These appearances to the apostles were emblematic, doubtless:

(1) Of the promised Holy Spirit, as a Spirit of purity and of power. The prediction of John the Immerser, "He shall baptize with the Holy Spirit and with fire" Mat 3:11 would probably be recalled at once to their memory.

(2) The unique appearance, that of tongues, was an emblem of the diversity of languages which they were about to be able to utter. Any form of fire would have denoted the presence and power of God; but a form was adopted expressive of "what was to occur." Thus, "any divine appearance" or "manifestation" at the baptism of Jesus might have denoted the presence and approbation of God; but the form chosen was that of a dove descending - expressive of the mild and gentle virtues with which he was to be imbued. So in Eze 1:4, any form of flame might have denoted the presence of God; but the appearance actually chosen was one that was strikingly emblematical of his providence. In the same way, the appearance here symbolized their special endowments for entering on their great work - the ability to speak with new tongues.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
cloven tongues tongues, as of fire, parting and sitting upon each of them.

Vincent's Word Studies, by Marvin R. Vincent [1886]
There appeared See on Luk 22:43. Cloven tongues (διαμεριζόμεναι γλῶσσαι) Many prefer to render tongues distributing themselves, or being distributed among the disciples, instead of referring it to the cloven appearance of each tongue. Rev., tongues parting asunder. Like as of fire Not consisting off fire, but resembliny (ὡσεὶ). It sat Note the singular. One of these luminous appearances sat upon each.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And there appeared distinct tongues, as of fire - That is, small flames of fire. This is all which the phrase, tongues of fire, means in the language of the seventy. Yet it might intimate God's touching their tongues as it were (together with their hearts) with Divine fire: his giving them such words as were active and penetrating, even as flaming fire.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages. Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exo 3:2, Exo 3:3; and thus he manifested himself when he delivered the law on Mount Sinai, Exo 19:16-20. The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned Gen 15:9-17, is given, instead of the burning lamp passing between the divided pieces of the victim, Gen 15:17, Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, Ch2 7:1-3. The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era. "A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: - Talia vociferans gemitu tectum omne replebat: Cum subitum, dictuque oritur mirabile monstrum. Namque manus inter, maestorumque ora parentum. Ecce levis summo de vertice visus Iuli Fundere lumen apex, tactuque innoxia molli Lambere flamma comas, et circum tempora pasci. Nos pavidi trepidare metu, crinemque flagrantem Excutere, et sanctos restinguere fontibus ignes. At pater Anchises oculos ad sidera laetus Extulit, et coelo palamas cum voce tetendit: Jupiter omnipotens - Da auxilium, pater, atque haec omina firma. Virg. Aen. ii. v. 679. While thus she fills the house with clamorous cries, Our hearing is diverted by our eyes; For while I held my son, in the short space Betwixt our kisses and our last embrace, Strange to relate! from young Iulus' head, A lambent flame arose, which gently spread Around his brows, and on his temples fed. Amazed, with running water, we prepare To quench the sacred fire, and slake his hair; But old Anchises, versed in omens, rear'd His hands to heaven, and this request preferr'd: If any vows almighty Jove can bend, Confirm the glad presage which thou art pleased to send. Dryden. There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ. It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isa 5:24, לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Jos 15:2, לשן lashon, a tongue. And in Jos 15:5, what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea. It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages.

Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lambent flame, in the form of a cloven tongue, became stationary on the head of each disciple; a proof that the Spirit of God had made each his temple or residence. That unusual appearances of fire were considered emblems of the presence and influence of God, both the Scriptures and the Jewish writings amply prove. Thus God manifested himself to Moses, when he appointed him to deliver Israel, Exo 3:2, Exo 3:3; and thus he manifested himself when he delivered the law on Mount Sinai, Exo 19:16-20. The Jews, in order to support the pretensions of their rabbins, as delivering their instructions by Divine authority and influence, represent them as being surrounded with fire while they were delivering their lectures; and that their words, in consequence, penetrated and exhilarated the souls of their disciples. Some of the Mohammedans represent Divine inspiration in the same way. In a fine copy of a Persian work, entitled Ajaceb al Makhlookat, or Wonders of Creation, now before me, where a marred account of Abraham's sacrifice, mentioned Gen 15:9-17, is given, instead of the burning lamp passing between the divided pieces of the victim, Gen 15:17, Abraham is represented standing between four fowls, the cock, the peacock, the duck, and the crow, with his head almost wrapped in a flame of lambent fire, as the emblem of the Divine communication made to him of the future prosperity of his descendants. The painting in which this is represented is most exquisitely finished. This notion of the manner in which Divine intimations were given was not peculiar to the Jews and Arabians; it exists in all countries; and the glories which appear round the heads of Chinese, Hindoo, and Christian saints, real or supposed, were simply intended to signify that they had especial intercourse with God, and that his Spirit, under the emblem of fire, sat upon them and became resident in them. There are numerous proofs of this in several Chinese and Hindoo paintings in my possession; and how frequently this is to be met with in legends, missals, and in the ancient ecclesiastical books of the different Christian nations of Europe, every reader acquainted with ecclesiastical antiquity knows well. See the dedication of Solomon's temple, Ch2 7:1-3.

The Greek and Roman heathens had similar notions of the manner in which Divine communications were given: strong wind, loud and repeated peals of thunder, coruscations of lightning, and lambent flames resting on those who were objects of the Deities regard, are all employed by them to point out the mode in which their gods were reported to make their will known to their votaries. Every thing of this kind was probably borrowed from the account given by Moses of the appearance on Mount Sinai; for traditions of this event were carried through almost every part of the habitable world, partly by the expelled Canaanites, partly by the Greek sages travelling through Asiatic countries in quest of philosophic truth: and partly by means of the Greek version of the Septuagint, made nearly three hundred years before the Christian era.

"A flame of fire seen upon the head of any person was, among the heathens, considered as an omen from their gods that the person was under the peculiar care of a supernatural power, and destined to some extraordinary employment. Many proofs of this occur in the Roman poets and historians. Wetstein, in his note on this place, has made an extensive collection of them. I shall quote but one, which almost every reader of the Aeneid of Virgil will recollect: -

Talia vociferans gemitu tectum omne replebat:

Cum subitum, dictuque oritur mirabile monstrum.

Namque manus inter, maestorumque ora parentum.

Ecce levis summo de vertice visus

Iuli Fundere lumen apex, tactuque innoxia molli

Lambere flamma comas, et circum tempora pasci.

Nos pavidi trepidare metu, crinemque flagrantem

Excutere, et sanctos restinguere fontibus ignes.

At pater Anchises oculos ad sidera laetus

Extulit, et coelo palamas cum voce tetendit:

Jupiter omnipotens -

Da auxilium, pater, atque haec omina firma.

Virg. Aen. ii. v. 679.

While thus she fills the house with clamorous cries,

Our hearing is diverted by our eyes;

For while I held my son, in the short space

Betwixt our kisses and our last embrace,

Strange to relate! from young Iulus' head,

A lambent flame arose, which gently spread

Around his brows, and on his temples fed.

Amazed, with running water, we prepare

To quench the sacred fire, and slake his hair;

But old Anchises, versed in omens, rear'd

His hands to heaven, and this request preferr'd:

If any vows almighty Jove can bend,

Confirm the glad presage which thou art pleased to send.

Dryden.

There is nothing in this poetic fiction which could be borrowed from our sacred volume; as Virgil died about twenty years before the birth of Christ.

It may be just necessary to observe, that tongue of fire may be a Hebraism: for in Isa 5:24, לשון אש leshon esh, which we render simply fire, is literally a tongue of fire, as the margin very properly has it. The Hebrews give the name of tongue to most things which terminate in a blunt point: so a bay is termed in Jos 15:2, לשן lashon, a tongue. And in Jos 15:5, what appears to have been a promontory is called לשון הים leshon hayam, a tongue of the sea.

It sat upon each - That is, one of those tongues, like flames, sat upon the head of each disciple; and the continuance of the appearance, which is indicated by the word sat, shows that there could be no illusion in the case. I still think that in all this case the agent was natural, but supernaturally employed.

Top

⁴ And I looked [07200], and, behold, a whirlwind [07307] [05591] came [0935] out of the north [06828], a great [01419] cloud [06051], and a fire [0784] infolding [03947] itself, and a brightness [05051] was about [05439] it, and out of the midst [08432] thereof as the colour [05869] of amber [02830], out of the midst [08432] of the fire [0784].

¹¹ I [1473] indeed [3303] baptize [907] you [5209] with [1722] water [5204] unto [1519] repentance [3341]: but [1161] he that cometh [2064] after [3694] me [3450] is [2076] mightier than [2478] I [3450], whose [3739] shoes [5266] I am [1510] not [3756] worthy [2425] to bear [941]: he [846] shall baptize [907] you [5209] with [1722] the Holy [40] Ghost [4151], and [2532] with fire [4442]:

¹² At the brightness [05051] that was before him his thick clouds [05645] passed [05674], hail [01259] stones and coals [01513] of fire [0784].
¹³ The LORD [03068] also thundered [07481] in the heavens [08064], and the Highest [05945] gave [05414] his voice [06963]; hail [01259] stones and coals [01513] of fire [0784].
¹⁴ Yea, he sent out [07971] his arrows [02671], and scattered [06327] them; and he shot out [07232] lightnings [01300], and discomfited [02000] them.

²⁹ For [2532] [1063] our [2257] God [2316] is a consuming [2654] fire [4442].

²⁴ For the LORD [03068] thy God [0430] is a consuming [0398] fire [0784], even a jealous [07067] God [0410].

¹⁷ And it came to pass, that, when the sun [08121] went down [0935], and it was dark [05939], behold a smoking [06227] furnace [08574], and a burning [0784] lamp [03940] that passed [05674] between [0996] those pieces [01506].

¹⁶ And it came to pass on the third [07992] day [03117] in the morning [01242], that there were thunders [06963] and lightnings [01300], and a thick [03515] cloud [06051] upon the mount [02022], and the voice [06963] of the trumpet [07782] exceeding [03966] loud [02389]; so that all the people [05971] that was in the camp [04264] trembled [02729].
¹⁷ And Moses [04872] brought forth [03318] the people [05971] out of the camp [04264] to meet [07125] with God [0430]; and they stood [03320] at the nether [08482] part of the mount [02022].
¹⁸ And mount [02022] Sinai [05514] was altogether on a smoke [06225], because [06440] [0834] the LORD [03068] descended [03381] upon it in fire [0784]: and the smoke [06227] thereof ascended [05927] as the smoke [06227] of a furnace [03536], and the whole mount [02022] quaked [02729] greatly [03966].
¹⁹ And when the voice [06963] of the trumpet [07782] sounded [06963] long [01980], and waxed louder [02390] and louder [03966], Moses [04872] spake [01696], and God [0430] answered [06030] him by a voice [06963].
²⁰ And the LORD [03068] came down [03381] upon mount [02022] Sinai [05514], on the top [07218] of the mount [02022]: and the LORD [03068] called [07121] Moses [04872] up to [0413] the top [07218] of the mount [02022]; and Moses [04872] went up [05927].

² And the angel [04397] of the LORD [03068] appeared [07200] unto him in a flame [03827] of fire [0784] out of the midst [08432] of a bush [05572]: and he looked [07200], and, behold, the bush [05572] burned [01197] with fire [0784], and the bush [05572] was not consumed [0398].
³ And Moses [04872] said [0559], I will now turn aside [05493], and see [07200] this great [01419] sight [04758], why [04069] the bush [05572] is not burnt [01197].

¹⁷ And [2532] he took [1209] the cup [4221], and gave thanks [2168], and said [2036], Take [2983] this [5124], and [2532] divide [1266] it among yourselves [1438]:

³⁵ And [1161] they crucified [4717] him [846], and parted [1266] his [846] garments [2440], casting [906] lots [2819]: that [2443] it might be fulfilled [4137] which [3588] was spoken [4483] by [5259] the prophet [4396], They parted [1266] my [3450] garments [2440] among them [1438], and [2532] upon [1909] my [3450] vesture [2441] did they cast [906] lots [2819].

²⁴ Therefore as the fire [0784] devoureth [0398] the stubble [07179], and the flame [03956] [03852] consumeth [07503] the chaff [02842], so their root [08328] shall be as rottenness [04716], and their blossom [06525] shall go up [05927] as dust [080]: because they have cast away [03988] the law [08451] of the LORD [03068] of hosts [06635], and despised [05006] the word [0565] of the Holy One [06918] of Israel [03478].

¹⁵ And the LORD [03068] shall utterly destroy [02763] the tongue [03956] of the Egyptian [04714] sea [03220]; and with his mighty [05868] wind [07307] shall he shake [05130] his hand [03027] over the river [05104], and shall smite [05221] it in the seven [07651] streams [05158], and make men go over [01869] dryshod [05275].

¹⁹ And the border [01366] passed along [05674] to the side [03802] of Bethhoglah [01031] northward [06828]: and the outgoings [08444] of the border [01366] were at the north [06828] bay [03956] of the salt [04417] sea [03220] at the south [05045] end [07097] of Jordan [03383]: this was the south [05045] coast [01366].

⁵ And the east [06924] border [01366] was the salt [04417] sea [03220], even unto the end [07097] of Jordan [03383]. And their border [01366] in the north [06828] quarter [06285] was from the bay [03956] of the sea [03220] at the uttermost part [07097] of Jordan [03383]:

²⁴ And Joshua [03091], and all Israel [03478] with him, took [03947] Achan [05912] the son [01121] of Zerah [02226], and the silver [03701], and the garment [0155], and the wedge [03956] of gold [02091], and his sons [01121], and his daughters [01323], and his oxen [07794], and his asses [02543], and his sheep [06629], and his tent [0168], and all that he had: and they brought [05927] them unto the valley [06010] of Achor [05911].

²¹ When I saw [07200] among the spoils [07998] a [0259] goodly [02896] Babylonish [08152] garment [0155], and two hundred [03967] shekels [08255] of silver [03701], and a [0259] wedge [03956] of gold [02091] of fifty [02572] shekels [08255] weight [04948], then I coveted [02530] them, and took [03947] them; and, behold, they are hid [02934] in the earth [0776] in the midst [08432] of my tent [0168], and the silver [03701] under it.

⁴³ And [1161] there appeared [3700] an angel [32] unto him [846] from [575] heaven [3772], strengthening [1765] him [846].

² And their south [05045] border [01366] was from the shore [07097] of the salt [04417] sea [03220], from the bay [03956] that looketh [06437] southward [05045]:

¹ Now when Solomon [08010] had made an end [03615] of praying [06419], the fire [0784] came down [03381] from heaven [08064], and consumed [0398] the burnt offering [05930] and the sacrifices [02077]; and the glory [03519] of the LORD [03068] filled [04390] the house [01004].
² And the priests [03548] could [03201] not enter [0935] into the house [01004] of the LORD [03068], because the glory [03519] of the LORD [03068] had filled [04390] the LORD'S [03068] house [01004].
³ And when all the children [01121] of Israel [03478] saw [07200] how the fire [0784] came down [03381], and the glory [03519] of the LORD [03068] upon the house [01004], they bowed [03766] themselves with their faces [0639] to the ground [0776] upon the pavement [07531], and worshipped [07812], and praised [03034] the LORD [03068], saying, For he is good [02896]; for his mercy [02617] endureth for ever [05769].

⁹ And he said [0559] unto him, Take [03947] me an heifer [05697] of three years old [08027], and a she goat [05795] of three years old [08027], and a ram [0352] of three years old [08027], and a turtledove [08449], and a young pigeon [01469].
¹⁰ And he took [03947] unto him all these, and divided [01334] them in the midst [08432], and laid [05414] each [0376] piece [01335] one against [07125] another [07453]: but the birds [06833] divided [01334] he not.
¹¹ And when the fowls [05861] came down [03381] upon the carcases [06297], Abram [087] drove them away [05380].
¹² And when the sun [08121] was going down [0935], a deep sleep [08639] fell [05307] upon Abram [087]; and, lo, an horror [0367] of great [01419] darkness [02825] fell [05307] upon him.
¹³ And he said [0559] unto Abram [087], Know [03045] of a surety [03045] that thy seed [02233] shall be a stranger [01616] in a land [0776] that is not theirs, and shall serve [05647] them; and they shall afflict [06031] them four [0702] hundred [03967] years [08141];
¹⁴ And also that nation [01471], whom they shall serve [05647], will I judge [01777]: and afterward [0310] [03651] shall they come out [03318] with great [01419] substance [07399].
¹⁵ And thou shalt go [0935] to thy fathers [01] in peace [07965]; thou shalt be buried [06912] in a good [02896] old age [07872].
¹⁶ But in the fourth [07243] generation [01755] they shall come hither [02008] again [07725]: for the iniquity [05771] of the Amorites [0567] is not yet [02008] full [08003].
¹⁷ And it came to pass, that, when the sun [08121] went down [0935], and it was dark [05939], behold a smoking [06227] furnace [08574], and a burning [0784] lamp [03940] that passed [05674] between [0996] those pieces [01506].

³ And Moses [04872] said [0559], I will now turn aside [05493], and see [07200] this great [01419] sight [04758], why [04069] the bush [05572] is not burnt [01197].