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PARALLEL HISTORY BIBLE - Leviticus 7:30
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 7:30 αι 3588 3739 χειρες 5495 αυτου 847 προσοισουσιν τα 3588 καρπωματα κυριω 2962 το 3588 στεαρ το 3588 επι 1909 του 3588 στηθυνιου και 2532 τον 3588 λοβον του 3588 ηπατος προσοισει αυτα 846 ωστε 5620 επιθειναι 2007 5629 δομα 1390 εναντι 1725 κυριου 2962
Douay Rheims Bible He shall hold in his hands the fat of the victim, and the breast: and when he hath offered and consecrated both to the Lord, he shall deliver them to the priest,
King James Bible - Leviticus 7:30 His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.
World English Bible With his own hands he shall bring the offerings of Yahweh made by fire. He shall bring the fat with the breast, that the breast may be waved for a wave offering before Yahweh.
World Wide Bible Resources
Leviticus 7:30
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.iv.lxiii Pg 4
Note this beautiful rendering, Ps. cx. 3. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,’ 2181 2181
Anf-01 viii.iv.lxxvi Pg 9
Justin puts “sun and moon” instead of “Lucifer.” [Ps. cx. 3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin. according to the Father’s will, and made Him known, being Christ, as God strong and to be worshipped.”
Anf-01 viii.iv.lxxxiii Pg 3
Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.] enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278 2278 This last clause is thought to be an interpolation. And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.
Anf-01 viii.iv.xxxii Pg 4
Ps. cx. ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031 2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault. He shall drink of the brook in the way; therefore shall He lift up the head.’
Anf-01 viii.iv.xxxiii Pg 0
Anf-03 v.iv.vi.ix Pg 20
Ps. cx. was a chant in honour of Hezekiah,5599 5599 In Ezechiam cecinisse. because “he went up to the house of the Lord,”5600 5600
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-03 v.iv.vi.ix Pg 23
Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him. Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah. This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasion—David’s victories over the neighboring heathen. are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602 5602 Nos. have published Gospels (to the credibility of which we have to thank5603 5603 Debemus. them5604 5604 Istos: that is, the Jews (Rigalt.). for having given some confirmation, indeed, already in so great a subject5605 5605 Utique jam in tanto opere. ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606 5606 Natum esse quum maxime. and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son. For although He says of all the people (Israel), “I have begotten5607 5607 Generavi: Sept. ἐγέννησα. children,”5608 5608
Anf-03 v.iv.vi.ix Pg 37
Similarly the Rabbis Saadias Gaon and Hadarsan, above mentioned in our note, beautifully applied to Messiah’s placid birth, “without a human father,” the figures of Ps. cx. 3, “womb of the morning,” “dew of thy birth.” Solomon, however, if he had indeed any descent at all, came not down like a shower, because he descended not from heaven. But I will set before you more literal points.5616 5616 Simpliciora. “He shall have dominion,” says the Psalmist, “from sea to sea, and from the river unto the ends of the earth.”5617 5617
Anf-03 v.ix.xi Pg 7
In allusion to Ps. cx. 3 (Sept.) and likewise, “I the Lord possessed Myself the beginning of my ways for my own works; before all the hills, too, did I beget myself;”7880 7880
Edersheim Bible History Temple viii Pg 29.2, Temple viii Pg 31.1
Treasury of Scriptural Knowledge, Chapter 7VERSE (30) - Le 3:3,4,9,14 Ps 110:3 Joh 10:18 2Co 8:12
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