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PARALLEL HISTORY BIBLE - Leviticus 5:2
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LXX- Greek Septuagint - Leviticus 5:2 η 2228 1510 5753 3739 3588 ψυχη 5590 ητις 3748 εαν 1437 αψηται 680 5672 παντος 3956 πραγματος 4229 ακαθαρτου 169 η 2228 1510 5753 3739 3588 θνησιμαιου η 2228 1510 5753 3739 3588 θηριαλωτου ακαθαρτου 169 η 2228 1510 5753 3739 3588 των 3588 θνησιμαιων η 2228 1510 5753 3739 3588 των 3588 βδελυγματων 946 των 3588 ακαθαρτων 169 η 2228 1510 5753 3739 3588 των 3588 θνησιμαιων κτηνων 2934 των 3588 ακαθαρτων 169
Douay Rheims Bible Whosoever toucheth any unclean thing, either that which hath been killed by a beast, or died of itself, or any other creeping thing: and forgetteth his uncleanness, he is guilty, and hath offended:
King James Bible - Leviticus 5:2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.
World English Bible "'Or if anyone touches any unclean thing, whether it is the carcass of an unclean animal, or the carcass of unclean livestock, or the carcass of unclean creeping things, and it is hidden from him, and he is unclean, then he shall be guilty.
World Wide Bible Resources
Leviticus 5:2
Early Christian Commentary - (A.D. 100 - A.D. 325) ecf03Oz5z2
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-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-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-02 vi.iv.ii.xxiii Pg 4.1
Anf-02 vi.iv.vi.xii Pg 12.1
Anf-02 vi.iv.ii.xix Pg 3.1
Anf-01 iii.ii.ix Pg 6
In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11. He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!314 314 [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.] Having therefore convinced us in the former time315 315 That is, before Christ appeared. that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious316 316
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-02 vi.iv.ii.xxiii Pg 4.1
Anf-02 vi.iv.vi.xii Pg 12.1
Anf-02 vi.iv.ii.xix Pg 3.1
Anf-01 iii.ii.ix Pg 6
In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11. He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!314 314 [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.] Having therefore convinced us in the former time315 315 That is, before Christ appeared. that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious316 316
Anf-02 vi.iii.ii.i Pg 20.1
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-02 vi.iv.ii.xxiii Pg 4.1
Anf-02 vi.iv.vi.xii Pg 12.1
Anf-02 vi.iv.ii.xix Pg 3.1
Anf-01 iii.ii.ix Pg 6
In the ms. “saying” is here inserted, as if the words had been regarded as a quotation from Isa. liii. 11. He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!314 314 [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p. 171). Sermon on Circumcision.] Having therefore convinced us in the former time315 315 That is, before Christ appeared. that our nature was unable to attain to life, and having now revealed the Saviour who is able to save even those things which it was [formerly] impossible to save, by both these facts He desired to lead us to trust in His kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor, Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we should not be anxious316 316
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.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-03 v.iv.vi.v Pg 38
Lev. xv. passim. What more dishonourable than the discoloration of the reddening skin?5422 5422
Anf-01 ix.vi.xix Pg 16
Isa. lxvi. 3.
Anf-03 v.iv.iv.xxii Pg 7
Isa. lii. 11. For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the3405 3405 Universæ. nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, “Let us burst their bonds asunder, and cast away their yoke from us;” and this indeed (they did) after that “the heathen raged, and the people imagined vain devices;” after that “the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ.”3406 3406
Anf-03 v.iv.vi.xviii Pg 22
Isa. lii. 11; quoted in 2 Cor. vi. 17. (The apostle says further:) “Be not drunk with wine, wherein is excess,”6023 6023
Treasury of Scriptural Knowledge, Chapter 5VERSE (2) - Le 7:21; 11:24,28,31,39 Nu 19:11-16 De 14:8 Isa 52:11 Hag 2:13
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