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PARALLEL HISTORY BIBLE - Leviticus 7:33
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
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LXX- Greek Septuagint - Leviticus 7:33 ο 3588 3739 προσφερων 4374 5723 το 3588 αιμα 129 του 3588 σωτηριου 4992 και 2532 το 3588 στεαρ απο 575 των 3588 υιων 5207 ααρων 2 αυτω 846 εσται 2071 5704 ο 3588 3739 βραχιων 1023 ο 3588 3739 δεξιος 1188 εν 1722 1520 μεριδι
Douay Rheims Bible He among the sons of Aaron, that offereth the blood, and the fat, he shall have the right shoulder also for his portion.
King James Bible - Leviticus 7:33 He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part.
World English Bible He among the sons of Aaron who offers the blood of the peace offerings, and the fat, shall have the right thigh for a portion.
World Wide Bible Resources
Leviticus 7:33
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.ix.xiv Pg 27
This appears to be an error. See Lev. vi. 30. gave signal evidences of the second appearance; in so far as, after the expiation of all sins, the priests of the spiritual temple, that is, of the church, were to enjoy1470 1470 Unless Oehler’s “fruerentur” is an error for “fruentur” ="will enjoy.” a spiritual public distribution (as it were) of the Lord’s grace, while all others are fasting from salvation.
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-03 v.x.ii Pg 6
Ex. xx. 22, 23. To the following effect also, in Deuteronomy: “Hear, O Israel; The Lord thy God is one: and thou shalt love the Lord thy God with all thy heart and all thy might, and with all thy soul.”8232 8232
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.iv.ii.xv Pg 39.2
Npnf-201 iii.xiii.xiii Pg 9
Npnf-201 iv.vii.xviii Pg 37
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
Anf-01 vi.ii.iv Pg 8
Ex. xxxii. 7; Deut. ix. 12. And Moses understood [the meaning of God], and cast the two tables out of his hands; and their covenant was broken, in order that the covenant of the beloved Jesus might be sealed upon our heart, in the hope which flows from believing in Him.1475 1475
Anf-01 ii.ii.liii Pg 2
Ex. xxxii. 7, etc.; Deut. ix. 12, etc. And the Lord said unto him, “I have spoken to thee once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let Me destroy them, and blot out their name from under heaven; and I will make thee a great and wonderful nation, and one much more numerous than this.”237 237
Anf-01 vi.ii.xiv Pg 5
Ex. xxxii. 7; Deut. ix. 12. And Moses understood that they had again1645 1645 Cod. Sin. reads, “for themselves.” made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,1646 1646
Anf-03 iv.iv.iii Pg 8
See Ex. xxxii.; and compare 1 Cor. x. 7, where the latter part of Ex. xxxii. 6 is quoted.
Anf-03 v.x.iii Pg 3
Ex. xxxii. Aaron is importuned, and commands that the earrings of their women be brought together, that they may be thrown into the fire. For the people were about to lose, as a judgment upon themselves, the true ornaments for the ears, the words of God. The wise fire makes for them the molten likeness of a calf, reproaching them with having the heart where they have their treasure also,—in Egypt, to wit, which clothed with sacredness, among the other animals, a certain ox likewise. Therefore the slaughter of three thousand by their nearest relatives, because they had displeased their so very near relative God, solemnly marked both the commencement and the deserts of the trespass. Israel having, as we are told in Numbers,8247 8247
Anf-03 iv.ix.i Pg 18
Ex. xxxii. 4: comp. Acts vii. 38–41; 1 Cor. x. 7; Ps. cvi. 19–22. For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.1137 1137
Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.] as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414 2414
Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.] God has given to the nations to worship as gods; and oftentimes the prophets, employing2120 2120 Or, “misusing.” this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121 2121
Anf-01 ix.iv.vii Pg 32
Deut. iv. 19. And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356 3356
Anf-02 iv.ii.ii.xxxv Pg 4.1
Anf-02 vi.iv.vi.xiv Pg 15.1
Anf-02 vi.ii.viii Pg 12.1
Anf-02 vi.iv.i.xxvii Pg 2.1
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-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-02 vi.ii.viii Pg 12.1
Anf-02 vi.iv.i.xxvii Pg 2.1
Anf-01 ix.vi.xvi Pg 5
Amos v. 25, 26. O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan,3973 3973 In accordance with the Codex Bezæ. figures which ye made to worship them;”3974 3974
Anf-01 ix.vi.xvi Pg 5
Amos v. 25, 26. O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan,3973 3973 In accordance with the Codex Bezæ. figures which ye made to worship them;”3974 3974
Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.] as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414 2414
Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.] God has given to the nations to worship as gods; and oftentimes the prophets, employing2120 2120 Or, “misusing.” this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121 2121
Anf-01 ix.iv.vii Pg 32
Deut. iv. 19. And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356 3356
Anf-02 iv.ii.ii.xxxv Pg 4.1
Anf-02 vi.iv.vi.xiv Pg 15.1
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-02 vi.ii.iv Pg 36.1
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-03 iv.iv.iv Pg 3
Lev. xxvi. 1; Ex. xx. 4; Deut. v. 8. It must of course be borne in mind that Tertullian has defined the meaning of the word idol in the former chapter, and speaks with reference to that definition. and by conjoining, “Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea,” has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that “the demons, and the spirits of the angelic apostates,180 180 Compare de Oratione, c. 23, and de Virg. Vel. c. 7. would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God.” All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: “I swear to you, sinners, that against the day of perdition of blood181 181
Anf-03 iv.iv.v Pg 15
Ex. xx. 4, etc. [The absurd “brazen serpent” which I have seen in the Church of St. Ambrose, in Milan, is with brazen hardihood affirmed to be the identical serpent which Moses lifted up in the wilderness. But it lacks all symbolic character, as it is not set upon a pole nor in any way fitted to a cross. It greatly resembles a vane set upon a pivot.] If you look back, too, to the precept enjoining the subsequently made similitude, do you, too, imitate Moses: make not any likeness in opposition to the law, unless to you, too, God have bidden it.198 198 [Elucidation I.]
Anf-03 iv.ix.x Pg 34
Ex. xx. 4. set forth a brazen serpent, placed on a “tree,” in a hanging posture, for a spectacle of healing to Israel, at the time when, after their idolatry,1340 1340
Anf-02 vi.iii.i.ix Pg 70.2
Anf-02 vi.iii.i.ix Pg 43.1
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 7VERSE (33) - :3; 6:1-30; 26:1-46
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