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PARALLEL HISTORY BIBLE - Leviticus 23:14
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LXX- Greek Septuagint - Leviticus 23:14 και 2532 αρτον 740 και 2532 πεφρυγμενα χιδρα νεα ου 3739 3757 φαγεσθε εως 2193 εις 1519 αυτην 846 την 3588 ημεραν 2250 ταυτην 3778 εως 2193 αν 302 προσενεγκητε υμεις 5210 τα 3588 δωρα 1435 τω 3588 θεω 2316 υμων 5216 νομιμον αιωνιον 166 εις 1519 τας 3588 γενεας 1074 υμων 5216 εν 1722 1520 παση 3956 κατοικια υμων 5216
Douay Rheims Bible You shall not eat either bread, or parched corn, or frumenty of the harvest, until the day that you shall offer thereof to your God. It is a precept for ever throughout your generations, and all your dwellings.
King James Bible - Leviticus 23:14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.
World English Bible You shall eat neither bread, nor roasted grain, nor fresh grain, until this same day, until you have brought the offering of your God. This is a statute forever throughout your generations in all your dwellings.
World Wide Bible Resources
Leviticus 23:14
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 ii.ii.iii Pg 31.3
Anf-02 vi.iv.i.xxx Pg 42.1
Anf-01 ii.ii.lii Pg 4
Ps. l. 14, 15. For “the sacrifice of God is a broken spirit.”235 235
Anf-01 ix.vi.xviii Pg 8
Ps. l. 14, 15. rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws nigh to God. This same declaration does Esaias make: “To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full.”4014 4014
Anf-02 vi.iv.iv.xvii Pg 7.1
Anf-03 iv.ix.v Pg 11
Ps. l. (xlix. in LXX.) 14. Thus, accordingly, the spiritual “sacrifices of praise” are pointed to, and “an heart contribulate” is demonstrated an acceptable sacrifice to God. And thus, as carnal sacrifices are understood to be reprobated—of which Isaiah withal speaks, saying, “To what end is the multitude of your sacrifices to me? saith the Lord”1206 1206
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 ἄνθρωπος … ἵνα 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-03 v.iv.vi.xvii Pg 30
Isa. xiv. 13, 14. An inexact quotation from the Septuagint. This must mean the devil, whom in another passage (since such will they there have the apostle’s meaning to be) we shall recognize in the appellation the god of this world.5976 5976
Anf-03 v.iv.vi.xi Pg 41
Isa. xiv. 14. The whole superstition, indeed, of this world has got into his hands,5718 5718 Mancipata est illi. so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion’s. Now he did not observe how much this clause of the sentence made against him: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ.”5719 5719
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-01 ii.ii.liv Pg 4
Ps. xxiv. 1; 1 Cor. x. 26; 28. These things they who live a godly life, that is never to be repented of, both have done and always will do.
Anf-01 ix.vi.xxxvii Pg 35
Ps. xxiv. 1. Wherefore also the Apostle Paul says in the Epistle to the Romans, “For there is no power but of God; the powers that be are ordained of God. Whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work, but to an evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same; for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, the avenger for wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also; for they are God’s ministers, attending continually upon this very thing.”4384 4384
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 vi.ii.x Pg 28.1
Anf-02 vi.iv.vi.xvii Pg 43.1
Anf-03 v.v.xxix Pg 14
Ps. xxiv. 1. It was when the waters were withdrawn into their hollow abysses that the dry land became conspicuous,6411 6411 Emicantior. which was hitherto covered with its watery envelope. Then it forthwith becomes “visible,”6412 6412 “Visibilis” is here the opposite of the term “invisibilis,” which Tertullian uses for the Scripture phrase “without form.” God saying, “Let the water be gathered together into one mass,6413 6413 In congregatione una. and let the dry land appear.”6414 6414
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 viii.vi.xxx Pg 2
Ps. cxv. 16. And so also concerning man: Moses first mentions the name of man, and then after many other creations he makes mention of the formation of man, saying, “And God made man, taking dust from the earth.”2578 2578
Anf-03 iv.ix.ix Pg 11
In Isa. viii. 8; 10, compared with vii. 14 in the Eng. ver. and the LXX., and also Lowth, introductory remarks on ch. viii. —in order that you may regard not the sound only of the name, but the sense too. For the Hebrew sound, which is Emmanuel, has an interpretation, which is, God with us. Inquire, then, whether this speech, “God with us” (which is Emmanuel), be commonly applied to Christ ever since Christ’s light has dawned, and I think you will not deny it. For they who out of Judaism believe in Christ, ever since their believing on Him, do, whenever they shall wish to say1257 1257 Or, “to call him.” Emmanuel, signify that God is with us: and thus it is agreed that He who was ever predicted as Emmanuel is already come, because that which Emmanuel signifies is come—that is, “God with us.” Equally are they led by the sound of the name when they so understand “the power of Damascus,” and “the spoils of Samaria,” and “the kingdom of the Assyrians,” as if they portended Christ as a warrior; not observing that Scripture premises, “since, ere the child learn to call father or mother, he shall receive the power of Damascus and the spoils of Samaria, in opposition to the king of the Assyrians.” For the first step is to look at the demonstration of His age, to see whether the age there indicated can possibly exhibit the Christ as already a man, not to say a general. Forsooth, by His babyish cry the infant would summon men to arms, and would give the signal of war not with clarion, but with rattle, and point out the foe, not from His charger’s back or from a rampart, but from the back or neck of His suckler and nurse, and thus subdue Damascus and Samaria in place of the breast. (It is another matter if, among you, infants rush out into battle,—oiled first, I suppose, to dry in the sun, and then armed with satchels and rationed on butter,—who are to know how to lance sooner than how to lacerate the bosom!)1258 1258 See adv. Marc. l. iii. c. xiii., which, with the preceding chapter, should be compared throughout with the chapter before us. Certainly, if nature nowhere allows this,—(namely,) to serve as a soldier before developing into manhood, to take “the power of Damascus” before knowing your father,—it follows that the pronouncement is visibly figurative. “But again,” say they, “nature suffers not a ‘virgin’ to be a parent; and yet the prophet must be believed.” And deservedly so; for he bespoke credit for a thing incredible, by saying that it was to be a sign. “Therefore,” he says, “shall a sign be given you. Behold, a virgin shall conceive in womb, and bear a son.” But a sign from God, unless it had consisted in some portentous novelty, would not have appeared a sign. In a word, if, when you are anxious to cast any down from (a belief in) this divine prediction, or to convert whoever are simple, you have the audacity to lie, as if the Scripture contained (the announcement), that not “a virgin,” but “a young female,” was to conceive and bring forth; you are refuted even by this fact, that a daily occurrence—the pregnancy and parturition of a young female, namely—cannot possibly seem anything of a sign. And the setting before us, then, of a virgin-mother is deservedly believed to be a sign; but not equally so a warrior-infant. For there would not in this case again be involved the question of a sign; but, the sign of a novel birth having been awarded, the next step after the sign is, that there is enunciated a different ensuing ordering1259 1259
Anf-01 ix.viii.xix Pg 4
Josh. v. 12.
Treasury of Scriptural Knowledge, Chapter 23VERSE (14) - Le 19:23-25; 25:2,3 Ge 4:4,5 Jos 5:11,12
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