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  • PARALLEL HISTORY BIBLE - Leviticus 11:39


    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, 47

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    LXX- Greek Septuagint - Leviticus 11:39

    εαν 1437 δε 1161 αποθανη 599 5632 των 3588 κτηνων 2934 ο 3588 3739 εστιν 2076 5748 υμιν 5213 τουτο 5124 φαγειν 5315 5629 ο 3588 3739 απτομενος των 3588 θνησιμαιων αυτων 846 ακαθαρτος 169 εσται 2071 5704 εως 2193 εσπερας 2073

    Douay Rheims Bible

    If any beast die, of which it is lawful for you to eat, he that toucheth the carcass thereof, shall be unclean until the
    evening:

    King James Bible - Leviticus 11:39

    And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.

    World English Bible

    "'If any animal, of which you may eat, dies; he who touches its carcass shall be unclean until the
    evening.

    World Wide Bible Resources


    Leviticus 11:39

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    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. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>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. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>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. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>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. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>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


    Treasury of Scriptural Knowledge, Chapter 11

    VERSE 	(39) - 

    :24,28,31,40; 15:5,7 Nu 19:11,16


    PARALLEL VERSE BIBLE

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