Leviticus 19 (KJV)

1 And the Lord spake unto Moses, saying,

2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy.

3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the Lord your God.

4 Turn ye not unto idols, nor make to yourselves molten (to become liquefied by warmth or heat, as ice, snow, butter, or metal.) gods: I am the Lord your God.

5 And if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will.

11 Ye shall not steal, neither deal falsely, neither lie one to another.

12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the Lord.

13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.

14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the Lord.

15 Ye shall do no unrighteousness in judgment: thou shalt not respect (favor) the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbour.

18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.

27 Ye shall not round the corners of your heads, neither shalt thou mar (cut up) the corners of thy beard.

Simply put, do not shave the hair on the sides of thy head or on the sides of the beard. ~ Karmen

28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the Lord.

29 Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.

30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord.

31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.

33 And if a stranger sojourn (a temporary stay) with thee in your land, ye shall not vex (irritate) him.

34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the Lord your God.

35 Ye shall do no unrighteousness in judgment, in meteyard (yard, staff, rod), in weight, or in measure.

36 Just balances, just weights, a just ephah (an ancient Hebrew dry measure equivalent to a bushel), and a just hin (a Hebrew unit of liquid capacity equal to approximately 5.5 quarts), shall ye have: I am the Lord your God, which brought you out of the land of Egypt.

37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the Lord.

1 Corinthians 1 (KJV)

5 That in every thing ye are enriched by him, in all utterance (a spoken word, statement, or vocal sound.),  and in all knowledge;
6 Even as the testimony of Christ was confirmed in you:
7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent (well-advised).
20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

vs 25, Paul is being sarcastic and speaking more of a response to fools ~ Karmen

27 But God hath chosen the foolish things of the world to confound (confuse) the wise; and God hath chosen the weak things of the world to confound (confuse) the things which are mighty;
28 And base (to disgrace) things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
29 That no flesh should glory in his presence.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification (make holy), and redemption:
31 That, according as it is written, He that glorieth, let him glory in the Lord.

Romans 14 (KJV)

1 Him that is weak in the faith receive ye, but not to doubtful disputations (arguments).
2 For one believeth that he may eat all things: another, who is weak, eateth herbs.
3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.
4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

5 One man esteemeth (favors) one day above another: another esteemeth (favors) every day alike. Let every man be fully persuaded in his own mind.
6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

This scripture above reminds me of those who like to argue about fasting. Who like to argue about when to celebrate Christ's birth and death. Thanksgiving. Who like to tell others how they should honor God. Who like to tell others what God finds more admirable. It is not between them, you and God...it is between you and God. As long as he is being honored. Isn't honoring and worshiping him the whole point? ~ Karmen

7 For none of us liveth to himself, and no man dieth to himself.
8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12 So then every one of us shall give account of himself to God.

13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way.

14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth (acclaims) any thing to be unclean, to him it is unclean.
15 But if thy brother be grieved (complaining) with thy meat, now walkest thou not charitably (righteously). Destroy not him with thy meat, for whom Christ died.
16 Let not then your good be evil spoken of:
17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.
18 For he that in these things serveth Christ is acceptable to God, and approved of men.

19 Let us therefore follow after the things which make for peace, and things wherewith one may edify (tutor, train) another.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.

"Teaching of Balaam" (which refers to seducing the people)

Balaam (Hebrew: בִּלְעָם, Standard Bilʻam Tiberian Bilʻām, English pronunciation /ˈbeɪlæm/ )

is a diviner in the Torah, his story occurring towards the end of the Book of Numbers (Hebrew: במדבר). The etymology of his name is uncertain, and discussed below. Every ancient reference to Balaam considers him a non-Israelite, a prophet, and the son of Beor, though Beor is not so clearly identified. Though other sources describe the apparently positive blessings he delivers upon the Israelites, he is reviled as a "wicked man" in the major story concerning him. Balaam refused to speak what God didn't speak and would not curse the Israelites, even though King Balak of Moab offered him money to do so. Numbers 22-24

But Balaam's error and the source of his wickedness came from sabotaging the Israelites as they entered the Promised Land. According to Numbers 31:16 (Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.)  and Revelation 2:14 (But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.), Balaam returned to King Balak and informed the king on how to get the Israelites to curse themselves by enticing them with prostitutes and unclean food sacrificed to idols. The Israelites fell into transgression due to these traps and God sent a deadly plague to them as a result (Numbers 31:16).

Wow he went from righteousness to wickedness with quickness!



Balaam and Balak

The main story of Balaam occurs during the sojourn of the Israelites in the plains of Midian, east of the Jordan River, at the close of forty years of wandering, shortly before the death of Moses, and the crossing of the Jordan. The Israelites have already defeated two kings on this side of the Jordan: Sihon, king of the Amorites, and Og, king of Bashan. Balak, king of Moab (Numbers 22:2), consequently becomes alarmed, and sends elders of Midian and his messengers (Numbers 22:4–5), to Balaam, son of Beor, to induce him to come and curse Israel. Balaam's location, Pethor, is simply given as "which is by the river of the land of the children of his people" in the masoretic text and the Septuagint, though the Samaritan Pentateuch, Vulgate, and Syriac Peshitta all identify his land as Ammon.

Balaam and the angel. Nuremberg Chronicle (1493).

Balaam sends back word that he can only do what YHWH commands, and God has, via a nocturnal dream, told him not to go. Moab consequently sends higher-ranking priests and offers Balaam honours; Balaam, in his coveteousness (greed), continues to press God, and God finally gives him over to his greed and permits him to go but with instructions to say only what he commands. Balaam thus, without being asked again, sets out in the morning with the princes of Moab and God becomes angry that he went, and the Angel of the Lord (Numbers 22:22) is sent to prevent him. At first the angel is seen only by the donkey Balaam is riding, which tries to avoid the otherwise invisible angel. After Balaam starts punishing the donkey for refusing to move, it is miraculously given the power to speak to Balaam (Numbers 22:28), and it complains about Balaam's treatment. At this point, Balaam is allowed to see the angel, who informs him that the donkey is the only reason the angel did not kill Balaam. Balaam immediately repents, but is told to go on.

Balak meets with Balaam at Kirjat Huzoth, and they go to the high places of Baal (Biblical Hebrew: בעל), and offer sacrifices on seven altars, leading to Balaam being given a prophecy by Yahweh, which he speaks to Balak. However, the prophecy blesses Israel; Balak remonstrates (opposes), but Balaam reminds him that he can only speak the words put in his mouth, so Balak takes him to another high place at Pisgah, to try again. Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel.

Balaam finally gets taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decides not to seek enchantments but instead looks upon the Israelites from the peak. The Spirit of God comes upon Balaam and he delivers a third positive prophecy concerning Israel. Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate. Balaam then looks upon the Kenites, and Amalekites and offers two more predictions of fate. Balak and Balaam then simply go to their respective homes... for the moment.

However, Balaam's story did not end after their departure. Evidently, Balaam returned to King Balak and explained how he was unable to curse the Israelites due to God having control of his tongue, but instead explained to the king on how he could get the Israelites to curse themselves, thereby removing the protection God had on them. He counseled that King Balak and his people ensnare God's chosen people by offering them prostitutes and unclean food sacrificed to idols. Numbers 25:1-9 describes how Israel engaged in sexual immorality and idolatry with the women of Moab, resulting in God's anger and a deadly plague. Numbers 31:16 attributes this to the advice of Balaam: “They were the ones who followed Balaam’s advice and enticed the Israelites to be unfaithful to the LORD in the Peor incident, so that a plague struck the LORD’s people."

Deuteronomy 23:3-6 summarizes these incidents, and further states that the Ammonites were associated with the Moabites. Joshua, in his farewell speech, also makes reference to it.

With God's protection taken from him, Balaam is later listed amongst the Midianites who were killed in revenge for the "matter of Peor", which is where Balaam showed King Balak how to trap the Israelites so that God might destroy them.

Balaam in rabbinic literature

In the process of killing Balaam (Num. xxxi. 8), all four legal methods of execution—stoning, burning, decapitating, and strangling—were employed (Sanh. l.c.). He met his death at the age of thirty-three (ib.); and it is stated that he had no portion in the world to come (Sanh. x. 2; 90a). The Bible devotes a special section to the remarkable history of the prophet, in order to answer the question, why God has taken away the power of prophecy from the Gentiles (Tan., Balak, 1). Moses is expressly mentioned as the author of this episode in the Pentateuch (B. B. 14b).J. Sr. H. M.

Balaam in the New Testament, Josephus & Philo

An interesting, but doubtful, emendation makes this poem describe the nun of Shamal, a state in northwest Syria. In the New Testament, Balaam is cited as a type of avarice; for example in Book of Revelation 2:14 we read of false teachers at Pergamum who held the "teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication." Balaam has attracted much interest, alike from Jews, Christians and Muslims. Josephus paraphrases the story more so, and speaks of Balaam as the best prophet of his time, but with a disposition ill adapted to resist temptation. Philo describes him as a great magician in the Life of Moses ;elsewhere he speaks of "the sophist Balaam, being," i.e. symbolizing "a vain crowd of contrary and warring opinions" and again as "a vain people" — both phrases being based on a mistaken etymology of the name Balaam.

Balaam also figures as an example of a false teacher in both 2 Peter 2:15 (15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;)  and in Jude 1:11 (Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.).  In both of these verses, Balaam is cited as an example of a false prophet motivated by greed or avarice (extreme greed for wealth or material gain.). These references harken to the Old Testament account of Balaam in Numbers 22–24 in which King Balak hires the renowned Balaam to curse his enemies (Israel). Even though God intervenes and makes Balaam deliver blessings instead of curses, it's clear that Balaam was normally a prophet for hire. The verses in 2 Peter and Jude are then warnings to the early Christians to beware of religious leaders who are enjoying financial advantages.

Balaam in the Quran

Regarding the Islamic view of Balaam, there is no clear reference to Balaam in the Qur'an. However, the commentators argue that he is the one that the following text is referring to:

Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray.

If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.

—Qur'an, sura 7 (Al-A'raf), ayat 175–176

The Muslim commentators explain that Balaam was a Canaanite who had been given knowledge of some of the books of God. His people asked him to curse Moses (Musa) and those who were with him, but he said, "How can I curse one who has angels with him?" They continued to press him, however, until he cursed the Israelites, and, as a consequence, they remained forty years in the Wilderness of the Wanderings. Then, when he had cursed Moses, his tongue came out and fell upon his breast, and he began to pant like a dog.

The story as told by Tabari is somewhat more Biblical. Balaam had the knowledge of the Most Sacred Name of God, and whatever he asked of God was granted to him. The story of Balaam and the ass, then follows at length. When it came to the actual cursing, God "turned his tongue" so that the cursing fell upon his own people and the blessing upon Israel. Then his tongue came out and hung down on his breast. Finally, he advised his people to adorn and beautify their women and to send them out to ensnare the Israelites. The story of the plague at Baal-peor and of Cozbi and Zimri follows.

According to another story which al-Tabari gives, Balaam was a renegade Israelite who knew the Most Sacred Name and, to gain the things of this world, went over to the Canaanites. Al-Tha'labi adds that Balaam was descended from Lot. He gives, too, the story of Balaam's dream, his being forbidden by God to curse Israel. Another version is that Balak, the king of Bal'a, compelled Balaam to use the Most Sacred Name against Israel. The curse fell automatically, and Moses, having learned whence it came, entreated God to take from Balaam his knowledge of the Name and his faith. This being done, they went out from him in the form of a white dove.

Etymology

The etymology of the name Balaam is uncertain, and several Jewish, and Christian, sources translate it either glutton, or foreigner. The rabbis, playing on the name, call him Belo 'Am, meaning without people, more explicitly meaning that he is without a share with the people in the world to come, or call him Billa' 'Am, meaning one that ruined a people. This deconstruction of his name into B—l Am is supported by many modern biblical critics, which considers his name to simply be derived from Baal Am, a reference to Am, a Baal of Moab.

It is often supposed that the name given for a king of Edom, Bela, son of Beor, is a corruption of Balaam, and that, therefore, this reference actually points to Balaam as having once been an Edomite king.

Ezekiel 34 (KJV)

1 And the word of the Lord came unto me, saying,
2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?
3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock.
4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered.
6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them.

7 Therefore, ye shepherds, hear the word of the Lord;

8 As I live, saith the Lord God, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock;
9 Therefore, O ye shepherds, hear the word of the Lord;
10 Thus saith the Lord God; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them.

11 For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out.
12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.

13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country.
14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.
15 I will feed my flock, and I will cause them to lie down, saith the Lord God.

16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.

17 And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats.
18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?
19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet.

20 Therefore thus saith the Lord God unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle.
21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad;
22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle.
23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

24 And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.
25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods.

26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.

27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the Lord, when I have broken the bands of their yoke (burdens), and delivered them out of the hand of those that served themselves of them.

28 And they shall no more be a prey to the heathen (unbelievers), neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid.

29 And I will raise up for them a plant of renown (notability), and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen (unbelievers) any more.

30 Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people, saith the Lord God.
31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.