| |  |
PARALLEL HISTORY BIBLE - Jeremiah 5:13
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
TEXT: BIB | AUDIO: MISLR - MISC - DAVIS | 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 - Jeremiah 5:13 οι 3588 προφηται 4396 ημων 2257 ησαν 2258 5713 εις 1519 ανεμον 417 και 2532 λογος 3056 κυριου 2962 ουχ 3756 υπηρχεν 5225 5707 εν 1722 1520 αυτοις 846 ουτως 3779 εσται 2071 5704 αυτοις 846
Douay Rheims Bible The prophets have spoken in the wind, and there was no word of God in them: these things therefore shall befall them.
King James Bible - Jeremiah 5:13 And the prophets shall become wind, and the word is not in them: thus shall it be done unto them.
World English Bible The prophets shall become wind, and the word is not in them. Thus shall it be done to them."
World Wide Bible Resources
Jeremiah 5:13
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iii.i.ix Pg 41.1
Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept. Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483 4483
Anf-03 v.ix.xix Pg 10
Isa. xliv. 25. of His Son?”7997 7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin. —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998 7998
Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ. He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359 4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360 4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361 4361
Anf-02 vi.iii.i.v Pg 19.1
Npnf-201 iii.vi.iv Pg 7
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 ii.ii.iv Pg 7
Num. xvi. 33. Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul king of Israel.24 24
Anf-01 ix.vi.xxvii Pg 14
Num. xvi. 33. But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did.4161 4161
Anf-01 ix.iv.xiii Pg 4
Ps. cix. 8. —thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”3469 3469
Anf-01 ix.iii.xxi Pg 4
Acts i. 20, from Ps. cix. 8. They ought therefore to maintain that the twelfth Æon was cast out of the Pleroma, and that another was produced, or sent forth to fill her place; if, that is to say, she is pointed at in Judas. Moreover, they tell us that it was the Æon herself who suffered, but Judas was the betrayer, [and not the sufferer.] Even they themselves acknowledge that it was the suffering Christ, and not Judas, who came to [the endurance of] passion. How, then, could Judas, the betrayer of Him who had to suffer for our salvation, be the type and image of that Æon who suffered?
Anf-03 v.iii.xx Pg 5
Ps. cix. 8; comp. with Acts i. 15–20. chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,2054 2054 Traducem fidei. and the seeds of doctrine, and are every day deriving them,2055 2055 Mutuantur “borrowing.” that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing2056 2056 Omne genus. must necessarily revert to its original for its classification.2057 2057 Censeatur or, “for its origin.” Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,2058 2058 Communicatio pacis. and title of brotherhood, and bond2059 2059
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-03 v.iv.iii.xxii Pg 14
An inexact quotation of Isa. xl .28. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage2975 2975 Honorem. to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour2976 2976 Infuscabit. to the rich man and the king; or will the consideration2977 2977 Titulus. of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: “To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths.”2978 2978
Anf-01 ix.ii.xxv Pg 9
This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (קו לקו) Isa. xxviii. 10–13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept. Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483 4483
Anf-03 v.ix.xix Pg 10
Isa. xliv. 25. of His Son?”7997 7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin. —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998 7998
Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ. He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359 4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360 4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361 4361
Anf-01 ii.ii.xxxv Pg 9
Ps. l. 16–23. The reader will observe how the Septuagint followed by Clement differs from the Hebrew.
knowledge,155 155 Or, “knowledge of immortality.” “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”156 156
Anf-03 v.x.ii Pg 12
Deut. xiii. 1. But also in another section,8238 8238 Of course our division of the Scripture by chapter and verse did not exist in the days of Tertullian.—Tr. “If, however, thy brother, the son of thy father or of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul, solicit thee, saying secretly, Let us go and serve other gods, which thou knowest not, nor did thy fathers, of the gods of the nations which are round about thee, very nigh unto thee or far off from thee, do not consent to go with him, and do not hearken to him. Thine eye shall not spare him, neither shalt thou pity, neither shalt thou preserve him; thou shalt certainly inform upon him. Thine hand shall be first upon him to kill him, and afterwards the hand of thy people; and ye shall stone him, and he shall die, seeing he has sought to turn thee away from the Lord thy God.”8239 8239
Anf-01 v.vi.iii Pg 8
Deut. xiii. 6; 18. You ought therefore to “hate those that hate God, and to waste away [with grief] on account of His enemies.”899 899
Anf-03 v.iv.v.xv Pg 51
Isa. iii. 12. In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.”4031 4031
Anf-01 ix.iv.xx Pg 15
Ps. lxix. 21. that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God,3678 3678
Anf-01 ix.vi.xxxiv Pg 78
Ps. lxix. 21. and that He should be forsaken by His friends and those nearest to Him;4318 4318
Anf-03 iv.ix.x Pg 10
Ps. lxix. 21 (lxviii. 5 in LXX.). “Upon my vesture they did cast (the) lot;”1321 1321
Anf-03 iv.ix.xiii Pg 18
Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.). These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the “hands and feet,” are not “exterminated,”1397 1397 i.e., displaced, dislocated. except His who is suspended on a “tree.” Whence, again, David said that “the Lord would reign from the tree:”1398 1398 See c. x. above. for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399 1399
Anf-03 v.iv.v.xxv Pg 20
Isa. xliv. 25, Sept. Now, if He has designated His Christ as an enlightener of the Gentiles, saying, “I have set thee for a light of the Gentiles;”4483 4483
Anf-03 v.ix.xix Pg 10
Isa. xliv. 25. of His Son?”7997 7997 On this reading, see our Anti-Marcion, p. 207, note 9. Edin. —as, for instance, when He said, “This is my beloved Son, in whom I am well pleased; hear ye Him.”7998 7998
Anf-03 v.iv.v.xxii Pg 42
Tertullian, by introducing this statement with an “inquit,” seems to make a quotation of it; but it is only a comment on the actual quotations. Tertullian’s invariable object in this argument is to match some event or word pertaining to the Christ of the New Testament with some declaration of the Old Testament. In this instance the approving words of God upon the mount are in Heb. i. 5 applied to the Son, while in Ps. ii. 7 the Son applies them to Himself. Compare the Adversus Praxean, chap. xix. (Fr. Junius and Oehler). It is, however, more likely that Tertullian really means to quote Isa. xliv. 26, “that confirmeth the word of His servant,” which Tertullian reads, “Sistens verba filii sui,” the Septuagint being, Καὶ ἰστῶν ῥῆμα παιδὸς αὐτοῦ. He establishes the words of His Son, when He says, “This is my beloved Son, hear ye Him.” Therefore, even if there be made a transfer of the obedient “hearing” from Moses and Elias to4359 4359 In Christo. In with an ablative is often used by our author for in with an accusative. Christ, it is still not from another God, or to another Christ; but from4360 4360 Or perhaps “by the Creator.” the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”4361 4361
ecf25Oz2z14; 31,32
Anf-03 v.iv.iii.xxiv Pg 17
Jer. xviii. 11. meaning not to sinful evils, but avenging ones. What sort of stigma3003 3003 Infamiam. pertains to these, congruous as they are with God’s judicial character, we have sufficiently explained.3004 3004 See above, chap. xiv. [p. 308, supra.] Now although these are called “evils,” they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil3005 3005
Anf-01 viii.iv.lxxii Pg 4
Jer. xi. 19. And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: ‘The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.’2221 2221 This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.—Maranus.
Anf-01 v.xv.iii Pg 6
Isa. liii. 7; Jer. xi. 19.
Anf-03 iv.ix.x Pg 45
See Jer. xi. 19 (in LXX.). Of course on His body that “wood” was put;1349 1349
Anf-03 v.iv.iv.xix Pg 7
Jer. xi. 19. that is, His body. For so did God in your own gospel even reveal the sense, when He called His body bread; so that, for the time to come, you may understand that He has given to His body the figure of bread, whose body the prophet of old figuratively turned into bread, the Lord Himself designing to give by and by an interpretation of the mystery. If you require still further prediction of the Lord’s cross, the twenty-first Psalm3361 3361 The twenty-second Psalm. A.V. is sufficiently able to afford it to you, containing as it does the entire passion of Christ, who was even then prophetically declaring3362 3362 Canentis. His glory. “They pierced,” says He, “my hands and my feet,”3363 3363
Anf-03 v.iv.v.xl Pg 21
So the Septuagint in Jer. xi. 19, Ξύλον εἰς τὸν ἄρτον αὐτοῦ (A.V. “Let us destroy the tree with the fruit”). See above, book iii. chap. xix. p. 337. which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies,5089 5089 Illuminator antiquitatum. This general phrase includes typical ordinances under the law, as well as the sayings of the prophets. He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed “in His blood,”5090 5090
Anf-02 vi.iii.i.ix Pg 41.1
Anf-02 vi.iii.i.ix Pg 70.1
Anf-02 vi.iii.i.ix Pg 70.1
Anf-03 v.iv.v.xxix Pg 42
Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30). by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691 4691 Viderit. what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692 4692
Anf-02 vi.iv.vi.xvi Pg 48.1
Treasury of Scriptural Knowledge, Chapter 5VERSE (13) - Jer 14:13,15; 18:18; 20:8-11; 28:3 Job 6:26; 8:2 Ho 9:7
|
|
PARALLEL VERSE BIBLE
|
