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PARALLEL HISTORY BIBLE - Leviticus 19:28


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 19:28

και 2532 εντομιδας επι 1909 ψυχη 5590 ου 3739 3757 ποιησετε 4160 5692 εν 1722 1520 τω 3588 σωματι 4983 υμων 5216 και 2532 γραμματα 1121 στικτα ου 3739 3757 ποιησετε 4160 5692 εν 1722 1520 υμιν 5213 εγω 1473 ειμι 1510 5748 κυριος 2962 ο 3588 3739 θεος 2316 υμων 5216

Douay Rheims Bible

You shall not make any cuttings in your flesh, for the dead, neither shall you make in yourselves any figures or marks: I am the Lord.

King James Bible - Leviticus 19:28

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

World English Bible

"'You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am Yahweh.

World Wide Bible Resources


Leviticus 19:28

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

Anf-01 ix.vi.xvii Pg 12
Massuet remarks here that Irenæus makes a reference to the apocryphal book of Enoch, in which this history is contained. It was the belief of the later Jews, followed by the Christian fathers, that “the sons of God” (Gen. vi. 2) who took wives of the daughters of men, were the apostate angels. The LXX. translation of that passage accords with this view. See the articles “Enoch,” “Enoch, Book of,” in Smith’s Dictionary of the Bible. [See Paradise Lost, b. i. 323–431.]

Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.”3993

3993


Anf-02 vi.iii.iii.ii Pg 37.1


Anf-03 iv.iv.ix Pg 6
Comp. chap. iv., and the references there given. The idea seems founded on an ancient reading found in the Codex Alexandrinus of the LXX. in Gen. vi. 2, “angels of God,” for “sons of God.”

were likewise the discoverers of this curious art, on that account also condemned by God. Oh divine sentence, reaching even unto the earth in its vigour, whereto the unwitting render testimony! The astrologers are expelled just like their angels. The city and Italy are interdicted to the astrologers, just as heaven to their angels.211

211 See Tac. Ann. ii. 31, etc. (Oehler.)

There is the same penalty of exclusion for disciples and masters. “But Magi and astrologers came from the east.”212

212


Anf-03 vi.iv.xxii Pg 16
See Gen. vi. 2 in the LXX., with the v. l. ed. Tisch. 1860; and compare Tertullian, de Idol. c. 9, and the note there. Mr. Dodgson refers, too, to de Virg. Vel. c. 7, where this curious subject is more fully entered into.

Who then, would contend that “womenalone—that is,8888

8888 i.e. according to their definition, whom Tertullian is refuting.

such as were already wedded and had lost their virginity—were the objects of angelic concupiscence, unless “virgins” are incapable of excelling in beauty and finding lovers? Nay, let us see whether it were not virgins alone whom they lusted after; since Scriptures saith “the daughters of men;”8889

8889


Anf-03 vi.iv.xxii Pg 20
Gen. vi. 2.

it does so on this ground, that, of course, such are “received for wives” as are devoid of that title. But it would have expressed itself differently concerning such as were not thus devoid. And so (they who are named) are devoid as much of widowhood as of virginity. So completely has Paul by naming the sex generally, mingled “daughters” and species together in the genus. Again, while he says that “nature herself,”8892

8892


Anf-02 v.ii.xxiv Pg 4.1


Anf-03 v.iv.vi.viii Pg 9
See more concerning these in chap. xviii. of this book.  Comp. Gen. vi. 1–4.

there is great propriety in his meaning.  It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty.  If, however, the angels of the rival god are referred to, what fear is there for them? for not even Marcion’s disciples, (to say nothing of his angels,) have any desire for women. We have often shown before now, that the apostle classes heresies as evil5536

5536


Anf-03 v.iv.vi.xviii Pg 54
Gen. vi. 1–4. See also Tertullian, De Idol. 9; De Habit. Mul. 2; De Cultu Femin. 10; De Vel. Virg. 7; Apolog. 22. See also Augustin, De Civit. Dei. xv. 23.

But how happened it that (the apostle) resorted to ambiguous descriptions, and I know not what obscure enigmas, for the purpose of disparaging6055

6055


Npnf-201 iii.vii.xix Pg 23


Anf-01 ix.iv.vii Pg 9
Ps. lxxxii. 6.

To those, no doubt, who have received the grace of the “adoption, by which we cry, Abba Father.”3337

3337


Anf-01 ix.iv.xx Pg 4
Ps. lxxxii. 6, 7.

He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God,3668

3668 The original Greek is preserved here by Theodoret, differing in some respects from the old Latin version: καὶ ἀποστεροῦντας τὸν ἄνθρωπον τῆς εἰς Θεὸν ἀνόδου καὶ ἀχαριστοῦντας τῷ ὑπὲρ αὐτῶν σαρκωθέντι λόγῳ τοῦ Θεοῦ. Εἰς τοῦτο γὰρ ὁ λόγος ἄνθρωποςἵνα ὁ ἄνθρωπος τὸν λόγον χωρήσας, καὶ τὴν υἱοθεσίαν λαβὼν, υἱὸς γένηται Θεοῦ. The old Latin runs thus: “fraudantes hominem ab ea ascensione quæ est ad Dominum, et ingrate exsistentes Verbo Dei, qui incarnatus est propter ipsos. Propter hoc enim Verbum Dei homo, et qui Filius Dei est, Filius Hominis factus est … commixtus Verbo Dei, et adoptionem percipiens fiat filius Dei.” [A specimen of the liberties taken by the Latin translators with the original of Irenæus. Others are much less innocent.]

defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons?


Anf-01 ix.vi.xxxix Pg 7
Ps. lxxxii. 6, 7.

But since we could not sustain the power of divinity, He adds, “But ye shall die like men,” setting forth both truths—the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good [upon us], and made men like to Himself, [that is] in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through [His] love and [His] power, He shall overcome the substance of created nature.4420

4420 That is, that man’s human nature should not prevent him from becoming a partaker of the divine.

For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.


Anf-01 viii.iv.cxxiv Pg 2
Ps. lxxxii.

But in the version of the Seventy it is written, ‘Behold, ye die like men, and fall like one of the princes,’2434

2434 In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος (כְּאָדָם), “as a man,” in the first quotation we shall be able to follow Justin’s argument.

in order to manifest the disobedience of men,—I mean of Adam and Eve,—and the fall of one of the princes, i.e., of him who was called the serpent, who fell with a great overthrow, because he deceived Eve. But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming “gods,” and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God.


Anf-02 vi.ii.xii Pg 19.1
1623


Anf-02 vi.iii.i.vi Pg 3.1


Anf-02 vi.iv.iv.xxi Pg 9.1


Anf-02 vi.iv.ii.xx Pg 43.1


Anf-03 v.iv.ii.vii Pg 5
Ps. lxxxii. 1; 6.

As therefore the attribute of supremacy would be inappropriate to these, although they are called gods, so is it to the Creator. This is a foolish objection; and my answer to it is, that its author fails to consider that quite as strong an objection might be urged against the (superior) god of Marcion: he too is called god, but is not on that account proved to be divine, as neither are angels nor men, the Creator’s handiwork. If an identity of names affords a presumption in support of equality of condition, how often do worthless menials strut insolently in the names of kings—your Alexanders, Cæsars, and Pompeys!2403

2403 The now less obvious nicknames of “Alex. Darius and Olofernes,” are in the text.

This fact, however, does not detract from the real attributes of the royal persons.  Nay more, the very idols of the Gentiles are called gods. Yet not one of them is divine because he is called a god. It is not, therefore, for the name of god, for its sound or its written form, that I am claiming the supremacy in the Creator, but for the essence2404

2404 Substantiæ.

to which the name belongs; and when I find that essence alone is unbegotten and unmade—alone eternal, and the maker of all things—it is not to its name, but its state, not to its designation, but its condition, that I ascribe and appropriate the attribute of the supremacy.  And so, because the essence to which I ascribe it has come2405

2405 Vocari obtinuit.

to be called god, you suppose that I ascribe it to the name, because I must needs use a name to express the essence, of which indeed that Being consists who is called God, and who is accounted the great Supreme because of His essence, not from His name. In short, Marcion himself, when he imputes this character to his god, imputes it to the nature,2406

2406 Statum.

not to the word. That supremacy, then, which we ascribe to God in consideration of His essence, and not because of His name, ought, as we maintain, to be equal2407

2407 Ex pari.

in both the beings who consist of that substance for which the name of God is given; because, in as far as they are called gods (i.e. supreme beings, on the strength, of course, of their unbegotten and eternal, and therefore great and supreme essence), in so far the attribute of being the great Supreme cannot be regarded as less or worse in one than in another great Supreme. If the happiness, and sublimity, and perfection2408

2408 Integritas.

of the Supreme Being shall hold good of Marcion’s god, it will equally so of ours; and if not of ours, it will equally not hold of Marcion’s. Therefore two supreme beings will be neither equal nor unequal: not equal, because the principle which we have just expounded, that the Supreme Being admits of no comparison with Himself, forbids it; not unequal, because another principle meets us respecting the Supreme Being, that He is capable of no diminution. So, Marcion, you are caught2409

2409 Hæsisti.

in the midst of your own Pontic tide.  The waves of truth overwhelm you on every side. You can neither set up equal gods nor unequal ones. For there are not two; so far as the question of number is properly concerned. Although the whole matter of the two gods is at issue, we have yet confined our discussion to certain bounds, within which we shall now have to contend about separate peculiarities.


Anf-03 v.v.v Pg 8
From Syria even unto Rome I fight with beasts,856

856


Anf-03 v.ix.xiii Pg 9
Ps. lxxxii. 6.

and again, “God standeth in the congregation of gods;”7913

7913


Anf-02 vi.iv.v.xiv Pg 203.1


Anf-01 viii.iv.xix Pg 3
Hos. i. and Hos. ii.

one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths,1992

1992


Anf-03 iv.ix.iii Pg 27
See Hos. i. 10; 1 Pet. ii. 10.

by accepting the new law above mentioned, and the new circumcision before foretold.

Treasury of Scriptural Knowledge, Chapter 19

VERSE 	(28) - 

Le 21:5 De 14:1 1Ki 18:28 Jer 16:6; 48:37 Mr 5:5


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