King James Bible Adam Clarke Bible Commentary Martin Luther's Writings Wesley's Sermons and Commentary Neurosemantics Audio / Video Bible Evolution Cruncher Creation Science Vincent New Testament Word Studies KJV Audio Bible Family videogames Christian author Godrules.NET Main Page Add to Favorites Godrules.NET Main Page




Bad Advertisement?

News & Reviews:
  • World News
  • Movie Reviews
  • Book Search

    Are you a Christian?

    Online Store:
  • Your Own eBook/eBay Business
  • Visit Our eBay Store

    Automated eBook Business



  • PARALLEL HISTORY BIBLE - Leviticus 19:3


    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

    TEXT: BIB   |   AUDIO: MISLR - MISC   |   VIDEO: BIB


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Leviticus 19:3

    εκαστος 1538 πατερα 3962 αυτου 847 και 2532 μητερα 3384 αυτου 847 φοβεισθω και 2532 τα 3588 σαββατα 4521 μου 3450 φυλαξεσθε εγω 1473 κυριος 2962 ο 3588 3739 θεος 2316 υμων 5216

    Douay Rheims Bible

    Let every one fear his father, and his mother. Keep my sabbaths. I am the Lord your God.

    King James Bible - Leviticus 19:3

    Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.

    World English Bible

    "'Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am Yahweh your God.

    World Wide Bible Resources


    Leviticus 19:3

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

    Anf-01 ix.vi.x Pg 20
    Ex. xx. 12, LXX.

    For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.


    Anf-02 vi.iv.iii Pg 215.1


    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-03 v.iv.vi.xviii Pg 42
    Ex. xx. 12.

    Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043

    6043


    Anf-03 iv.ix.ii Pg 8
    Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9.

    Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet.  For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144

    1144 Semetipsos. ? Each other.

    —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145

    1145 Semetipsos. ? Each other.

    by falling1146

    1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.”

    from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.


    Anf-01 vi.ii.ix Pg 8
    Isa. i. 2.

    These are in proof.1555

    1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence.

    And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556


    Anf-01 ix.vi.iii Pg 4
    Isa. i. 2.

    And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811

    3811


    Anf-01 ix.vi.xlii Pg 5
    Isa. i. 2.

    And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439

    4439


    Anf-02 vi.iv.iv.xxi Pg 53.1


    Anf-02 vi.iii.i.ix Pg 15.1


    Anf-03 iv.ix.iii Pg 8
    Again an error; for these words precede the others. These are found in Isa. i. 2.

    and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168

    1168


    Anf-03 iv.ix.iii Pg 23
    Comp. Isa. i. 2 as above, and Acts xiii. 17.

    in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183

    1183 Sæculi.

    or fed on this world’s1184

    1184


    Anf-03 iv.ix.ix Pg 25
    Isa. i. 2, as before.

    So, too, Egypt is sometimes understood to mean the whole world1271

    1271 Orbis.

    in that prophet, on the count of superstition and malediction.1272

    1272


    Anf-03 v.iv.iv.xiii Pg 31
    Isa. i. 2.

    So likewise by Egypt is sometimes understood, in His sense,3284

    3284 Apud illum, i.e., Creatorem.

    the whole world as being marked out by superstition and a curse.3285

    3285 Maledictionis.

    By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans.  Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.


    Anf-03 v.iv.iv.xxiv Pg 41
    Isa. i. 2.

    Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474

    3474 Præjudicium.

    of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475

    3475 Præconium.

    of a (perhaps3476

    3476 Si forte.

    ) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477

    3477 Indulgentiæ.

    that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478

    3478 Regiam: perhaps “capital” or “palace.”

    Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479

    3479 Omne.

    O hollow pretence of a mighty promise!


    Anf-03 v.iv.vi.ix Pg 30
    Isa. i. 2.

    yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609

    5609 Curiosius.

    understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610

    5610 Deputans carni: a note against Docetism.

    that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611

    5611


    Anf-03 vi.iv.ii Pg 5
    Isa. i. 2.

    Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771

    8771


    Anf-03 v.iv.iv.vi Pg 14
    Isa. i. 2, 3.

    We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169

    3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος .

    who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170

    3170


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun.

    no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil.  “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292

    4292


    Anf-03 vi.iv.viii Pg 6
    i.e. no children even. The reference is apparently to Matt. x. 37 and Luke xiv. 26, with which may be compared Deut. xiii. 6–; 10 and xxxiii. 9. If Oehler’s reading, which I have followed, be correct, the precept, which is not verbally given till ages after Abraham, is made to have a retrospective force on him.

    He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation.8820

    8820


    Anf-03 v.iv.vi.xviii Pg 21
    Deut. xxi. 21; quoted also in 1 Cor. v. 13.

    Again, “Go ye out from the midst of them; touch not the unclean thing; separate yourselves, ye that bear the vessels of the Lord.”6022

    6022


    Anf-01 ix.vi.x Pg 20
    Ex. xx. 12, LXX.

    For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.


    Anf-02 vi.iv.iii Pg 215.1


    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-03 v.iv.vi.xviii Pg 42
    Ex. xx. 12.

    Again, (the apostle writes:) “Parents, bring up your children in the fear and admonition of the Lord.”6043

    6043


    Anf-03 iv.ix.ii Pg 8
    Deut. vi. 4, 5; Lev. xix. 18; comp. Matt. xxii. 34–40; Mark xii. 28–34; Luke x. 25–28; and for the rest, Ex. xx. 12–17; Deut. v. 16–21; Rom. xiii. 9.

    Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal; False witness thou shalt not utter; Honour thy father and mother; and, That which is another’s, shalt thou not covet.  For the primordial law was given to Adam and Eve in paradise, as the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have contravened His precept; if they had habitually loved their neighbour—that is, themselves1144

    1144 Semetipsos. ? Each other.

    —they would not have believed the persuasion of the serpent, and thus would not have committed murder upon themselves,1145

    1145 Semetipsos. ? Each other.

    by falling1146

    1146 Excidendo; or, perhaps, “by self-excision,” or “mutual excision.”

    from immortality, by contravening God’s precept; from theft also they would have abstained, if they had not stealthily tasted of the fruit of the tree, nor had been anxious to skulk beneath a tree to escape the view of the Lord their God; nor would they have been made partners with the falsehood-asseverating devil, by believing him that they would be “like God;” and thus they would not have offended God either, as their Father, who had fashioned them from clay of the earth, as out of the womb of a mother; if they had not coveted another’s, they would not have tasted of the unlawful fruit.


    Edersheim Bible History

    Lifetimes xi.xiii Pg 7.1


    Treasury of Scriptural Knowledge, Chapter 19

    VERSE 	(3) - 

    Ex 20:12; 21:15,17 De 21:18-21; 27:16 Pr 1:8; 6:20,21; 23:22


    PARALLEL VERSE BIBLE

    God Rules.NET