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PARALLEL HISTORY BIBLE - Jeremiah 2:30
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 
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
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LXX- Greek Septuagint - Jeremiah 2:30 ματην 3155 επαταξα τα 3588 τεκνα 5043 υμων 5216 παιδειαν 3809 ουκ 3756 εδεξασθε 1209 5662 μαχαιρα 3162 κατεφαγεν 2719 5627 τους 3588 προφητας 4396 υμων 5216 ως 5613 λεων 3023 ολεθρευων και 2532 ουκ 3756 εφοβηθητε
Douay Rheims Bible In vain have I struck your children, they have not received correction: your sword hath devoured your prophets, your generation is like a ravaging lion.
King James Bible - Jeremiah 2:30 In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.
World English Bible "I have struck your children in vain. They received no correction. Your own sword has devoured your prophets, like a destroying lion.
Early Church Father Links Anf-05 iv.v.v Pg 24, Npnf-101 vii.1.XCIII Pg 9, Npnf-211 iv.iv.vii.xi Pg 14, Npnf-213 iii.ix.ix Pg 40
World Wide Bible Resources
Jeremiah 2:30
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xxxv Pg 3
Isa. ix. 6. which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”1836 1836
Anf-01 v.xv.iii Pg 4
Isa. ix. 6. And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”1227 1227
Anf-01 viii.iv.lxxvi Pg 2
[Isa. ix. 6, according to LXX.] did he not foretell Him to be the Teacher of those truths which He did teach when He came [to earth]? For He alone taught openly those mighty counsels which the Father designed both for all those who have been and shall be well-pleasing to Him, and also for those who have rebelled against His will, whether men or angels, when He said: ‘They shall come from the east [and from the west2235 2235 Not in all edd. ], and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom shall be cast out into outer darkness.’2236 2236
Anf-01 ix.iv.xvii Pg 17
Isa. ix. 6 (LXX.). through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, “and established a testimony in Jacob;”3583 3583
Anf-01 ix.iv.xx Pg 16
Isa. ix. 6. coming on the clouds as the Judge of all men;3679 3679
Anf-01 ix.vi.xxxiv Pg 64
Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.] and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, “The Lord hath spoken in Zion, and uttered His voice from Jerusalem;”4305 4305
Anf-02 vi.iii.i.v Pg 40.1
Anf-03 iv.ix.x Pg 43
See Isa. ix. 6. What novelty is that, unless he is speaking of the “Son” of God?—and one is born to us the beginning of whose government has been made “on His shoulder.” What king in the world wears the ensign of his power on his shoulder, and does not bear either diadem on his head, or else sceptre in his hand, or else some mark of distinctive vesture? But the novel “King of ages,” Christ Jesus, alone reared “on His shoulder” His own novel glory, and power, and sublimity,—the cross, to wit; that, according to the former prophecy, the Lord thenceforth “might reign from the tree.” For of this tree likewise it is that God hints, through Jeremiah, that you would say, “Come, let us put wood1347 1347 Lignum. into his bread, and let us wear him away out of the land of the living; and his name shall no more be remembered.”1348 1348
Anf-03 v.iv.iv.xix Pg 5
Isa. ix. 6. But what is there unusual in this, unless he speaks of the Son of God? “To us is given He whose government is upon His shoulder.”3359 3359
Anf-03 v.iv.iv.xix Pg 6
Isa. ix. 6. Now, what king is there who bears the ensign of his dominion upon his shoulder, and not rather upon his head as a diadem, or in his hand as a sceptre, or else as a mark in some royal apparel? But the one new King of the new ages, Jesus Christ, carried on His shoulder both the power and the excellence of His new glory, even His cross; so that, according to our former prophecy, He might thenceforth reign from the tree as Lord. This tree it is which Jeremiah likewise gives you intimation of, when he prophesies to the Jews, who should say, “Come, let us destroy the tree with the fruit, (the bread) thereof,”3360 3360
Npnf-201 iii.xvi.iv Pg 50
Anf-01 vi.ii.vi Pg 17
Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, “For the prophet speaketh the parable of the Lord. Who shall understand,” etc. Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.1509 1509 The Greek is here very elliptical and obscure: “His Spirit” is inserted above, from the Latin. For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”1510 1510
Anf-02 vi.iv.v.xiv Pg 162.1
Anf-03 v.iv.vi.vi Pg 31
Isa. xl. 13. So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself “a wise master-builder,”5454 5454
Anf-03 v.iv.vi.xiv Pg 34
Isa. xl. 13, quoted (according to the Sept.) by the apostle in Rom. xi. 34, 35. Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words? But come now, let us see without mistake5869 5869 Plane: ironically. the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.”5870 5870
Anf-03 v.iv.vi.xviii Pg 8
Isa. xl. 13. Caught in this trap, the heretic probably changed the passage, with the view of saying that his god wished to make known to his principalities and powers the fellowship of his own mystery, of which God, who created all things, had been ignorant. But what was the use of his obtruding this ignorance of the Creator, who was a stranger to the superior god,6009 6009 Marcion’s god, of course. and far enough removed from him, when even his own servants had known nothing about him? To the Creator, however, the future was well known. Then why was not that also known to Him, which had to be revealed beneath His heaven, and on His earth? From this, therefore, there arises a confirmation of what we have already laid down. For since the Creator was sure to know, some time or other, that hidden mystery of the superior god, even on the supposition that the true reading was (as Marcion has it)—“hidden from the God who created all things”—he ought then to have expressed the conclusion thus: “in order that the manifold wisdom of God might be made known to Him, and then to the principalities and powers of God, whosoever He might be, with whom the Creator was destined to share their knowledge.” So palpable is the erasure in this passage, when thus read, consistently with its own true bearing. I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? “He led captivity captive,” says the apostle.6010 6010
Anf-03 v.iv.iii.ii Pg 14
Comp. Isa. xl. 13, 14; with Rom. xi. 34. With whom the apostle agreeing exclaims, “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!”2712 2712
Anf-02 vi.iv.vi.vi Pg 38.1
Anf-02 vi.iv.iv.xvi Pg 13.1
Anf-02 vi.iv.v.x Pg 14.1
Anf-03 v.x.vii Pg 6
Zech. xiii. 9. Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: “If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?”8261 8261
Anf-02 ii.iv.vii Pg 3.1
Anf-03 v.iv.v.xviii Pg 36
Luke vii. 26, 27, and Mal. iii. 1–; 3. He graciously4171 4171 Eleganter. adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt4172 4172 Scrupulum. which lurked in his question: “Art thou He that should come, or look we for another?” Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”4173 4173
Anf-03 v.x.vii Pg 6
Zech. xiii. 9. Certainly by the means of torture which fires and punishments supply, by the testing martyrdoms of faith. The apostle also knows what kind of God he has ascribed to us, when he writes: “If God spared not His own Son, but gave Him up for us, how did He not with Him also give us all things?”8261 8261
Anf-01 iii.ii.vii Pg 8
[Comp. Mal. iii. 2. The Old Testament is frequently in mind, if not expressly quoted by Mathetes.] A considerable gap here occurs in the mss. … Do you not see them exposed to wild beasts, that they may be persuaded to deny the Lord, and yet not overcome? Do you not see that the more of them are punished, the greater becomes the number of the rest? This does not seem to be the work of man: this is the power of God; these are the evidences of His manifestation.
Anf-02 ii.iv.vii Pg 3.1
Anf-03 v.iv.v.xviii Pg 36
Luke vii. 26, 27, and Mal. iii. 1–; 3. He graciously4171 4171 Eleganter. adduced the prophecy in the superior sense of the alternative mentioned by the perplexed John, in order that, by affirming that His own precursor was already come in the person of John, He might quench the doubt4172 4172 Scrupulum. which lurked in his question: “Art thou He that should come, or look we for another?” Now that the forerunner had fulfilled his mission, and the way of the Lord was prepared, He ought now to be acknowledged as that (Christ) for whom the forerunner had made ready the way. That forerunner was indeed “greater than all of women born;”4173 4173
Anf-01 ix.vi.xiii Pg 2
Isa. i. 22. showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, “Why do ye transgress the commandment of God, for the sake of your tradition?”3937 3937
Anf-02 ii.iv.vii Pg 3.2
Anf-03 iv.xi.iii Pg 7
Isa. i. 22. Some of them deny the immortality of the soul; others affirm that it is immortal, and something more. Some raise disputes about its substance; others about its form; others, again, respecting each of its several faculties. One school of philosophers derives its state from various sources, while another ascribes its departure to different destinations. The various schools reflect the character of their masters, according as they have received their impressions from the dignity1512 1512 Honor. of Plato, or the vigour1513 1513 Vigor. Another reading has “rigor” (ακληρότης), harshness. of Zeno, or the equanimity1514 1514 Tenor. of Aristotle, or the stupidity1515 1515 Stupor. of Epicurus, or the sadness1516 1516 Mœror. of Heraclitus, or the madness1517 1517 Furor. of Empedocles. The fault, I suppose, of the divine doctrine lies in its springing from Judæa1518 1518
Anf-01 ix.vii.ix Pg 9
Jer. v. 3. And again, “Man, when he was in honour, was made like unto cattle.”4501 4501
Anf-02 vi.iii.i.ix Pg 22.1
Anf-02 vi.iii.i.ix Pg 36.1
Anf-03 v.iv.iv.xxiii Pg 9
Isa. i. 3, 4. So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423 3423
Anf-03 iv.ix.iii Pg 10
Isa. i. 4. This, therefore, was God’s foresight,—that of giving circumcision to Israel, for a sign whence they might be distinguished when the time should arrive wherein their above-mentioned deserts should prohibit their admission into Jerusalem: which circumstance, because it was to be, used to be announced; and, because we see it accomplished, is recognised by us. For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”1170 1170
Anf-03 iv.ix.xiii Pg 65
See Isa. i. 7, 8; 4. So, again, we find a conditional threat of the sword: “If ye shall have been unwilling, and shall not have been obedient, the glaive shall eat you up.”1442 1442
Anf-03 v.iv.iv.vi Pg 16
Isa. i. 4. If, however, you would rather refer to God Himself, instead of to Christ, the whole imputation of Jewish ignorance from the first, through an unwillingness to allow that even anciently3171 3171 Retro. the Creator’s word and Spirit—that is to say, His Christ—was despised and not acknowledged by them, you will even in this subterfuge be defeated. For when you do not deny that the Creator’s Son and Spirit and Substance is also His Christ, you must needs allow that those who have not acknowledged the Father have failed likewise to acknowledge the Son through the identity of their natural substance;3172 3172 Per ejusdem substantiæ conditionem. for if in Its fulness It has baffled man’s understanding, much more has a portion of It, especially when partaking of the fulness.3173 3173
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.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.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-03 iv.ix.xiii Pg 53
Oehler refers to Hos. vi. 1; add 2 (ad init.). —which is His glorious resurrection—He received back into the heavens (whence withal the Spirit Himself had come to the Virgin1430 1430
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
Anf-03 v.iv.v.xliii Pg 5
Hos. v. 15 and vi. 1; 2. For who can refuse to believe that these words often revolved5168 5168 Volutata. in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when “they found not the body (of the Lord Jesus),”5169 5169
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
Treasury of Scriptural Knowledge, Chapter 2VERSE (30) - Jer 5:3; 6:29,30; 7:28; 31:18 2Ch 28:22 Isa 1:5; 9:13 Eze 24:13
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