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PARALLEL HISTORY BIBLE - Leviticus 14:46


CHAPTERS: Leviticus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27     

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LXX- Greek Septuagint - Leviticus 14:46

και 2532 ο 3588 3739 εισπορευομενος 1531 5740 εις 1519 την 3588 οικιαν 3614 πασας 3956 τας 3588 ημερας 2250 ας 3739 αφωρισμενη εστιν 2076 5748 ακαθαρτος 169 εσται 2071 5704 εως 2193 εσπερας 2073

Douay Rheims Bible

He that entereth into the house when it is shut, shall be unclean until evening,

King James Bible - Leviticus 14:46

Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.

World English Bible

"Moreover he who goes into the house while it is shut up shall be unclean until the evening.

World Wide Bible Resources


Leviticus 14:46

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.vi.v Pg 39
Lev. xiii. 2–6.

What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision. For God has chosen the foolish things of the world to confound its wisdom.  Marcion’s god has no such discipline, because he does not take after5423

5423 Æmulatur.

(the Creator) in the process of confusing opposites by their opposites, so that “no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord.”5424

5424

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 iv.ix.xiv Pg 25
See Lev. xvi.

Do not they, too, point to each successive stage in the character of the Christ who is already come? A pair, on the one hand, and consimilar (they were), because of the identity of the Lord’s general appearance, inasmuch as He is not to come in some other form, seeing that He has to be recognised by those by whom He was once hurt. But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ’s passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city.1468

1468 Comp. Heb. xiii. 10–13. It is to be noted, however, that all this spitting, etc., formed no part of the divinely ordained ceremony.

The other, however, offered for sins, and given as food to the priests merely of the temple,1469

1469

Anf-01 ii.ii.viii Pg 6
Isa. i. 16–20.

Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established [these declarations].

Anf-01 viii.ii.xliv Pg 3
Isa. i. 16, etc.

And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.

Anf-01 ix.vi.xlii Pg 15
Isa. i. 16.

Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

4448

Anf-01 viii.ii.lxi Pg 4
Isa. i. 16–20.

Anf-02 vi.iii.iii.xii Pg 21.1

Anf-02 vi.iv.v.xiv Pg 116.1

Anf-02 iv.ii.iii.xii Pg 2.1

Anf-03 v.iv.iii.xix Pg 6
Isa. i. 16, 17.

be fond of the divine expostulations:2926

2926

Anf-03 v.iv.vi.v Pg 38
Lev. xv. passim.

What more dishonourable than the discoloration of the reddening skin?5422

5422

Anf-03 v.iv.vi.v Pg 38
Lev. xv. passim.

What more dishonourable than the discoloration of the reddening skin?5422

5422

Anf-03 v.iv.vi.v Pg 38
Lev. xv. passim.

What more dishonourable than the discoloration of the reddening skin?5422

5422

Anf-02 vi.iv.v.vi Pg 31.1

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.vi.v Pg 38
Lev. xv. passim.

What more dishonourable than the discoloration of the reddening skin?5422

5422

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.v.xxxv Pg 12
See Lev. xiii. and xiv.

The interpretation of this sense it will be our task to ascertain. Marcion’s labour, however, is to object to us the strictness4870

4870 Morositatem.

of the law, with the view of maintaining that here also Christ is its enemy—forestalling4871

4871 Prævenientem.

its enactments even in His cure of the ten lepers. These He simply commanded to show themselves to the priest; “and as they went, He cleansed them”4872

4872

Anf-03 v.iv.vi.v Pg 38
Lev. xv. passim.

What more dishonourable than the discoloration of the reddening skin?5422

5422

Treasury of Scriptural Knowledge, Chapter 14

VERSE 	(46) - 
Le 11:24,25,28; 15:5-8,10; 17:15; 22:6 Nu 19:7-10,21,22

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