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  • PARALLEL HISTORY BIBLE - Jeremiah 21:8


    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

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    LXX- Greek Septuagint - Jeremiah 21:8

    και 2532 προς 4314 τον 3588 λαον 2992 τουτον 5126 ερεις 2046 5692 2054 ταδε 3592 λεγει 3004 5719 κυριος 2962 ιδου 2400 5628 εγω 1473 δεδωκα 1325 5758 προ 4253 προσωπου 4383 υμων 5216 την 3588 οδον 3598 της 3588 ζωης 2222 και 2532 την 3588 οδον 3598 του 3588 θανατου 2288

    Douay Rheims Bible

    And to this people thou shalt say: Thus saith the Lord: Behold I set before you the way of
    life, and the way of death.

    King James Bible - Jeremiah 21:8

    And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of
    life, and the way of death.

    World English Bible

    To this people you shall say, Thus says Yahweh: Behold, I set before you the way of
    life and the way of death.

    Early Church Father Links

    Anf-06 xi.v.iii.ii Pg 14, Anf-07 viii.iii.i Pg 3

    World Wide Bible Resources


    Jeremiah 21:8

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

    Anf-03 v.iv.vi.iii Pg 42
    Deut. xi. 26.

    You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, “Christ was made a curse for us,”5307

    5307


    Anf-01 viii.ii.xliv Pg 2
    Deut. xxx. 15; 19.

    And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: “Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.”1857

    1857


    Anf-02 vi.ii.x Pg 13.1
    mss.; but, according to Dressel, we should read, “have a perfect knowledge concerning the food.” Hilgenfeld follows the Greek.

    knowledge. But Moses says still further, “Ye shall eat every animal that is cloven-footed and ruminant.” What does he mean? <index subject1="Animals" subject2="ruminant" title="143" id="vi.ii.x-p13.2"/>[The ruminant animal denotes him] who, on receiving food, recognizes Him that nourishes him, and being satisfied by Him,1587

    1587 Or, “resting upon Him.”

    is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate1588


    Anf-02 vi.iv.v.xiv Pg 23.1


    Anf-02 vi.iv.vi.vi Pg 27.1


    Anf-02 vi.iv.v.xi Pg 16.1


    Anf-01 viii.ii.xliv Pg 2
    Deut. xxx. 15; 19.

    And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: “Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.”1857

    1857


    Anf-01 ix.vi.xvii Pg 22
    Deut. xxx. 19, 20.

    Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us,4001

    4001 [Most noteworthy among primitive testimonies to the catholic reception of the Decalogue.]

    receiving by means of His advent in the flesh, extension and increase, but not abrogation.


    Anf-02 vi.iv.v.xiv Pg 23.1


    Anf-02 vi.iv.vi.vi Pg 27.1


    Anf-03 v.iv.v.xv Pg 17
    Deut. xxx. 19.

    Which statement was really a presage of3997

    3997 Portendebat in.

    this temper of the gospel. Besides, what sort of being is that who, to insinuate a belief in his own goodness, invidiously contrasted3998

    3998 Opposuit.

    with it the Creator’s severity? Of little worth is the recommendation which has for its prop the defamation of another. And yet by thus setting forth the severity of the Creator, he, in fact, affirmed Him to be an object of fear.3999

    3999 Timendum.

    Now if He be an object of fear, He is of course more worthy of being obeyed than slighted; and thus Marcion’s Christ begins to teach favourably to the Creator’s interests.4000

    4000 Creatori docere.

    Then, on the admission above mentioned, since the woe which has regard to the rich is the Creator’s, it follows that it is not Christ, but the Creator, who is angry with the rich; while Christ approves of4001

    4001 Ratas habet.

    the incentives of the rich4002

    4002 Divitum causas.

    —I mean, their pride, their pomp,4003

    4003 Gloriam.

    their love of the world, and their contempt of God, owing to which they deserve the woe of the Creator. But how happens it that the reprobation of the rich does not proceed from the same God who had just before expressed approbation of the poor? There is nobody but reprobates the opposite of that which he has approved. If, therefore, there be imputed to the Creator the woe pronounced against the rich, there must be claimed for Him also the promise of the blessing upon the poor; and thus the entire work of the Creator devolves on Christ.—If to Marcion’s god there be ascribed the blessing of the poor, he must also have imputed to him the malediction of the rich; and thus will he become the Creator’s equal,4004

    4004 Erit par creatoris.

    both good and judicial; nor will there be left any room for that distinction whereby two gods are made; and when this distinction is removed, there will remain the verity which pronounces the Creator to be the one only God. Since, therefore, “woe” is a word indicative of malediction, or of some unusually austere4005

    4005 Austerioris.

    exclamation; and since it is by Christ uttered against the rich, I shall have to show that the Creator is also a despiser4006

    4006 Aspernatorem.

    of the rich, as I have shown Him to be the defender4007

    4007 Advocatorem.

    of the poor, in order that I may prove Christ to be on the Creator’s side in this matter, even when He enriched Solomon.4008

    4008


    Anf-01 ix.vi.xxxvii Pg 6
    Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17–19.

    And again: “Keep thy tongue from evil, and thy lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it.”4359

    4359


    Anf-01 v.xvi.i Pg 5
    Isa. i. 19.

    And again, “Ye shall eat flesh even as herbs.”1270

    1270


    Anf-02 vi.ii.x Pg 14.1
    1588 Cod. Sin. here has the singular, “one who ruminates.”

    upon the word of the Lord. <index subject1="Animals" subject2="cloven-footed" title="144" id="vi.ii.x-p15.1"/>But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state1589

    1589 Literally, “holy age.”

    [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments,1590

    1590 Cod. Sin. inserts again, “rightly.”

    explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.


    Anf-02 vi.iv.i.xviii Pg 8.1


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


    Anf-03 v.viii.xxvi Pg 8
    Isa. i. 19.

    the expression means the blessings which await the flesh when in the kingdom of God it shall be renewed, and made like the angels, and waiting to obtain the things “which neither eye hath seen, nor ear heard, and which have not entered into the heart of man.”7467

    7467


    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


    Treasury of Scriptural Knowledge, Chapter 21

    VERSE 	(8) - 

    De 11:26; 30:15,19 Isa 1:19,20


    PARALLEL VERSE BIBLE

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