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PARALLEL HISTORY BIBLE - Leviticus 3:1
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 3:1 εαν 1437 δε 1161 θυσια 2378 σωτηριου 4992 το 3588 δωρον 1435 αυτου 847 τω 3588 κυριω 2962 εαν 1437 μεν 3303 εκ 1537 των 3588 βοων 1016 αυτου 847 προσαγαγη 4317 5632 εαν 1437 τε 5037 αρσεν 730 εαν 1437 τε 5037 θηλυ 2338 αμωμον 299 προσαξει αυτο 846 εναντιον 1726 κυριου 2962
Douay Rheims Bible And if his oblation be a sacrifice of peace offerings, and he will offer of the herd, whether male or female, he shall offer them without blemish before the Lord.
King James Bible - Leviticus 3:1 And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.
World English Bible "'If his offering is a sacrifice of peace offerings; if he offers it from the herd, whether male or female, he shall offer it without blemish before Yahweh.
Early Church Father Links Npnf-112 v.v Pg 40
World Wide Bible Resources
Leviticus 3:1
Early Christian Commentary - (A.D. 100 - A.D. 325) ecf03Oz3z1
ecf03Oz5z3; 12,1-13:59
Anf-01 vi.ii.x Pg 2
Cod. Sin. has “portion,” corrected, however, as above. See Lev. xi. and Deut. xiv. He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.”1576 1576
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-01 ix.vi.xxxiv Pg 2
1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv. 14, and expounds a difficult text of St. Paul. A man who has the mind of God’s Spirit is the only judge of spiritual things. Worldly men are incompetent critics of Scripture and of Christian exposition. For he judges the Gentiles, “who serve the creature more than the Creator,”4254 4254
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-03 v.iv.v.xx Pg 28
Lev. xv. 19. He desired not only that this woman should touch Him, but that He should heal her.4242 4242 A Marcionite hypothesis. Here, then, is a God who is not merciful by nature, but in hostility! Yet, if we find that such was the merit of this woman’s faith, that He said unto her, Thy faith hath saved thee,”4243 4243
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 iv.ix.v Pg 5
See Lev. xvii. 1–9; Deut. xii. 1–; 26. Why, accordingly, does the Spirit afterwards predict, through the prophets, that it should come to pass that in every place and in every land there should be offered sacrifices to God? as He says through the angel Malachi, one of the twelve prophets: “I will not receive sacrifice from your hands; for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name.”1200 1200
Anf-03 v.iv.vi.vii Pg 20
Ex. xii. Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless they had relation to ourselves? When, again, he warns us against fornication, he reveals the resurrection of the flesh. “The body,” says he, “is not for fornication, but for the Lord; and the Lord for the body,”5490 5490
Edersheim Bible History Temple xv Pg 5.1
Treasury of Scriptural Knowledge, Chapter 3VERSE (1) - Le 7:11-21,29-34; 22:19-21 Ex 20:24; 24:5; 29:28 Nu 6:14; 7:17
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