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  • PARALLEL HISTORY BIBLE - Jeremiah 26:3


    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

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB


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    LXX- Greek Septuagint - Jeremiah 26:3

    αναλαβετε 353 5628 οπλα 3696 και 2532 ασπιδας και 2532 προσαγαγετε εις 1519 πολεμον 4171

    Douay Rheims Bible

    If so be they will hearken and be converted every one from his evil way; that I may repent me of the evil that I think to do unto them for the wickedness of their doings.

    King James Bible - Jeremiah 26:3

    If so be they will hearken, and
    turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.

    World English Bible

    It may be they will listen, and
    turn every man from his evil way; that I may repent me of the evil which I purpose to do to them because of the evil of their doings.

    Early Church Father Links

    Anf-07 ix.iii.ii Pg 25, Npnf-210 iv.vi.iii.v Pg 5, Npnf-211 iv.v.viii.xxv Pg 13

    World Wide Bible Resources


    Jeremiah 26:3

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

    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-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.xliv Pg 3
    Isa. i. 16, etc.

    And that expression, “The sword shall devour you,” does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, “The sword shall devour you: for the mouth of the Lord hath spoken it.” And if He had spoken concerning a sword that cuts and at once despatches, He would not have said, shall devour. <index subject1="Plato" title="177" id="viii.ii.xliv-p3.2"/>And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless,”1858

    1858 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, Œuvres, ii. p. 105. Ed. Paris, 1853.]

    took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. <index subject1="Philosophers" title="177" id="viii.ii.xliv-p4.1"/>And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. <index subject1="Fate" title="177" id="viii.ii.xliv-p4.2"/>So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl,1859

    1859 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291–298.]

    or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.


    Anf-01 ix.vi.xlii Pg 15
    Isa. i. 16.

    Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. <index subject1="Devil" subject2="the sons of the" title="525" id="ix.vi.xlii-p15.2"/><index subject1="Sons of the devil" title="525" id="ix.vi.xlii-p15.3"/>For this reason, therefore, He has termed those “angels of the devil,” and “children of the wicked one,”4448

    4448


    Anf-01 viii.ii.lxi Pg 4
    Isa. i. 16–20.


    Anf-02 vi.iii.iii.xii Pg 21.1


    Anf-02 vi.iv.v.xiv Pg 116.1


    Anf-02 iv.ii.iii.xii Pg 2.1


    Anf-03 v.iv.iii.xix Pg 6
    Isa. i. 16, 17.

    be fond of the divine expostulations:2926

    2926


    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 3
    Ezek. xviii. 30.

    Say to the children of My people, Though your sins reach from earth to heaven, I and though they be redder40

    40


    Anf-03 vi.ii.iv Pg 3
    The Latin reads, “Daniel” instead of “Enoch;” comp. Dan. ix. 24–27.

    says, “For for this end the Lord has cut short the times and the days, that His Beloved may hasten; and He will come to the inheritance.” And the prophet also speaks thus: “Ten kingdoms shall reign upon the earth, and a little king shall rise up after them, who shall subdue under one three of the kings.”1470

    1470


    Anf-01 ii.ii.vii Pg 4
    Jon. iii.

    but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.


    Anf-01 ix.iv.xxi Pg 3
    Jon. iii. 8, 9.

    —so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, “I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land.”3685

    3685


    Anf-03 v.iv.vi.xi Pg 9
    Jonah iii. 8.

    How inflexible was He at the tears of Hezekiah!5686

    5686


    Anf-01 ii.ii.vii Pg 4
    Jon. iii.

    but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.


    Anf-03 v.iv.iii.xxiv Pg 10
    Jonah iii. 10.

    In accordance with which Jonah himself says unto the Lord, “Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.”2996

    2996 Jonah iv. 2.

    It is well, therefore, that he premised the attribute2997

    2997 Titulum.

    of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing. For if He who has this attribute is the Most Good, you will have first to relinquish that position of yours, that the very contact with2998

    2998 Malitiæ concursum.

    evil is incompatible with such a Being, that is, with the most good God. And because Marcion, too, maintains that a good tree ought not to produce bad fruit; but yet he has mentioned “evil” (in the passage under discussion), which the most good God is incapable of,2999

    2999 Non capit.

    is there forthcoming any explanation of these “evils,” which may render them compatible with even the most Good?  There is. We say, in short, that evil in the present case3000

    3000 Nunc.

    means, not what may be attributed to the Creator’s nature as an evil being, but what may be attributed to His power as a judge.  In accordance with which He declared, “I create evil,”3001

    3001


    Anf-03 v.iv.iii.xxiv Pg 20
    Malitia, i.e., “the evil” mentioned in the cited Jonah iii. 10.

    be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge.  The Greeks also sometimes3006

    3006


    Anf-03 v.iv.iii.xvii Pg 6
    Jonah iii. 10.

    and vouchsafing to Hezekiah’s tears an extension of his life,2902

    2902


    Anf-03 v.iv.v.x Pg 11
    Jonah iii. 10.

    —not to say from Christ, even then, because from the beginning He acted in the Father’s name. I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, “The Lord hath cancelled3770

    3770 Circumduxit.

    thy sin, and thou shalt not die;”3771

    3771


    Treasury of Scriptural Knowledge, Chapter 26

    VERSE 	(3) - 

    Jer 18:7-10; 36:3 Isa 1:16-19 Eze 18:27-30 Jon 3:8-10; 4:2


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