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PARALLEL HISTORY BIBLE - Leviticus 26:46
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 
VERSES: 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, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46
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LXX- Greek Septuagint - Leviticus 26:46 ταυτα 5024 5023 τα 3588 κριματα 2917 και 2532 τα 3588 προσταγματα και 2532 ο 3588 3739 νομος 3551 ον 3739 εδωκεν 1325 5656 κυριος 2962 ανα 303 μεσον 3319 αυτου 847 και 2532 ανα 303 μεσον 3319 των 3588 υιων 5207 ισραηλ 2474 εν 1722 1520 τω 3588 ορει 3735 σινα 4614 εν 1722 1520 χειρι 5495 μωυση
Douay Rheims Bible And I will remember my former covenant, when I brought them out of the land of Egypt, in the sight of the Gentiles, to be their God. I am the Lord. These are the judgments, and precepts, and laws, which the Lord gave between him and the children of Israel in mount Sinai by the hand of Moses.
King James Bible - Leviticus 26:46 These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses.
World English Bible These are the statutes, ordinances and laws, which Yahweh made between him and the children of Israel in Mount Sinai by Moses.
World Wide Bible Resources
Leviticus 26:46
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-01 ix.vi.xvii Pg 25
Deut. iv. 14. These things, therefore, which were given for bondage, and for a sign to them, He cancelled by the new covenant of liberty. But He has increased and widened those laws which are natural, and noble, and common to all, granting to men largely and without grudging, by means of adoption, to know God the Father, and to love Him with the whole heart, and to follow His word unswervingly, while they abstain not only from evil deeds, but even from the desire after them. But He has also increased the feeling of reverence; for sons should have more veneration than slaves, and greater love for their father. And therefore the Lord says, “As to every idle word that men have spoken, they shall render an account for it in the day of judgment.”4003 4003
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.vii Pg 28.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-01 vi.ii.x Pg 3
Deut. iv. 1. Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577 1577 Literally, “in spirit.” For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578 1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek. So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579 1579 Cod. Sin. has, “condemned already.” to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iii.i.vii Pg 28.1
Anf-03 v.iv.v.xxv Pg 50
Ex. xx. 12 and Deut. vi. 2. and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513 4513
Anf-01 v.xvii.xii Pg 3
Matt. iv. 10; Deut. vi. 13. I know the one [God]; I am acquainted with the only [Lord] from whom thou hast become an apostate. I am not an enemy of God; I acknowledge His pre-eminence; I know the Father, who is the author of my generation.
Anf-01 ix.vii.xxiii Pg 3
Deut. vi. 4, 5; 13. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father’s voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, “Thou shall not tempt the Lord thy God.”4642 4642
Anf-02 vi.ii.viii Pg 26.1
Anf-01 v.xviii.v Pg 2
2 Kings xxii.; xxiii. To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king.1371 1371
Anf-03 v.iv.v.xxxvi Pg 22
Mic. vi. 8. The last clause agrees with the Septuagint: καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ Κυρίου Θεοῦ σου. Now Christ is the man who tells us what is good, even the knowledge of the law. “Thou knowest,” says He, “the commandments.” “To do justly”—“Sell all that thou hast;” “to love mercy”—“Give to the poor:” “and to be ready to walk with God”—“And come,” says He, “follow me.”4937 4937 The clauses of Christ’s words, which are here adapted to Micah’s, are in every case broken with an inquit. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent—even from the recent assessments of Augustus, which were still probably extant at this time.4938 4938 Tunc pendentibus: i.e., at the time mentioned in the story of the blind man. But the Jesus of Marcion (although there could be no doubt of a person’s having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial4939 4939 Notitiam. of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, “Jesus, Thou Son of David, have mercy on me?”4940 4940
Treasury of Scriptural Knowledge, Chapter 26VERSE (46) - Le 27:34 De 6:1; 12:1; 13:4 Joh 1:17
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