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PARALLEL HISTORY BIBLE - Jeremiah 17:20


CHAPTERS: Jeremiah 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, 48, 49, 50, 51, 52     

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LXX- Greek Septuagint - Jeremiah 17:20

και 2532 ερεις 2046 5692 2054 προς 4314 αυτους 846 ακουσατε 191 5657 λογον 3056 κυριου 2962 βασιλεις 935 ιουδα 2448 2455 και 2532 πασα 3956 ιουδαια 2449 2453 και 2532 πασα 3956 ιερουσαλημ 2419 οι 3588 εισπορευομενοι 1531 5740 εν 1722 1520 ταις 3588 πυλαις ταυταις 3778

Douay Rheims Bible

And thou shalt say to them: Hear the word of the Lord, ye kings of Juda, and all Juda, and all the inhabitant of Jerusalem, that enter in by these gates.

King James Bible - Jeremiah 17:20

And say unto them, Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:

World English Bible

and tell them, Hear the word of Yahweh, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:

World Wide Bible Resources


Jeremiah 17:20

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

Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.


Anf-02 vi.ii.viii Pg 27.1


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 occasionDavid’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-01 ix.vi.iii Pg 2
Deut. xxxii. 1.

Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809

3809


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-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-02 vi.iv.iv.xxi Pg 54.1


Anf-01 vi.ii.ix Pg 10
Isa. i. 10.

And again He saith, “Hear, ye children, the voice of one crying in the wilderness.”1557

1557 Cod. Sin. reads, “it is the voice,” corrected, however, as above.

Therefore He hath circumcised our ears, that we might hear His word and believe, for the circumcision in which they trusted is abolished.1558


Anf-01 ix.vi.xlii Pg 14
Isa. i. 10.

intimating that they were like the Sodomites in wickedness, and that the same description of sins was rife among them, calling them by the same name, because of the similarity of their conduct. And inasmuch as they were not by nature so created by God, but had power also to act rightly, the same person said to them, giving them good counsel, “Wash ye, make you clean; take away iniquity from your souls before mine eyes; cease from your iniquities.”4447

4447


Anf-03 iv.ix.ix Pg 22
Isa. i. 10.

when those cities had already long been extinct.1268

1268


Anf-03 v.iv.iv.xiii Pg 28
Isa. i. 10.

And in another passage He also says: “Thy father was an Amorite, and thy mother an Hittite,”3281

3281


Anf-03 v.iv.v.xxvii Pg 25
Isa. i. 10.

who forbids us “to put confidence even in princes,”4598

4598


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 v.iv.v.xxvii Pg 37
Isa. xxviii. 14.

and again, “They that demand you shall rule over you.”4610

4610


Anf-02 vi.iii.ii.iv Pg 19.1


Anf-02 vi.iii.ii.iv Pg 19.1


Anf-02 vi.iii.i.ix Pg 7.1


Anf-01 viii.iv.lxxxii Pg 2
Ezek. iii. 17, 18, 19.

And on this account we are, through fear, very earnest in desiring to converse [with men] according to the Scriptures, but not from love of money, or of glory, or of pleasure. For no man can convict us of any of these [vices]. No more do we wish to live like the rulers of your people, whom God reproaches when He says, ‘Your rulers are companions of thieves, lovers of bribes, followers of the rewards.’2275

2275


Anf-02 vi.iii.i.viii Pg 28.1


Treasury of Scriptural Knowledge, Chapter 17

VERSE 	(20) - 

Jer 13:18; 19:3; 22:2 Ps 49:1,2 Eze 2:7; 3:17 Ho 5:1 Am 4:1


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