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  • PARALLEL HISTORY BIBLE - Jeremiah 10:1


    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

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    LXX- Greek Septuagint - Jeremiah 10:1

    ακουσατε 191 5657 τον 3588 λογον 3056 κυριου 2962 ον 3739 ελαλησεν 2980 5656 εφ 1909 ' υμας 5209 οικος 3624 ισραηλ 2474

    Douay Rheims Bible

    Hear ye the word which the Lord hath spoken concerning you, O house of Israel.

    King James Bible - Jeremiah 10:1

    Hear ye the word which the LORD speaketh unto you, O house of Israel:

    World English Bible

    Hear the word which Yahweh speaks to you, house of Israel!

    World Wide Bible Resources


    Jeremiah 10:1

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

    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.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iv.vi.vi Pg 28.1


    Anf-02 vi.ii.x Pg 15.1


    Anf-03 iv.ix.xiii Pg 66
    Isa. i. 20.

    Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, “Disperse them in Thy power;”1443

    1443


    Anf-03 v.iv.iv.xxiii Pg 10
    Isa. i. 20.

    has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion:  “Scatter them in Thy power.”3424

    3424


    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-01 viii.iv.xxii Pg 4
    Ps. l. (in E. V.).

    Accordingly He neither takes sacrifices from you nor commanded them at first to be offered because they are needful to Him, but because of your sins. For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’2004

    2004


    Anf-02 vi.iv.iii Pg 230.1


    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


    Treasury of Scriptural Knowledge, Chapter 10

    VERSE 	(1) - 

    Jer 2:4; 13:15-17; 22:2; 42:15 1Ki 22:19 Ps 50:7 Isa 1:10; 28:14


    PARALLEL VERSE BIBLE

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