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PARALLEL HISTORY BIBLE - Jeremiah 29:6
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
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LXX- Greek Septuagint - Jeremiah 29:6 η 2228 1510 5753 3739 3588 μαχαιρα 3162 του 3588 κυριου 2962 εως 2193 τινος 5100 ουχ 3756 ησυχασεις αποκαταστηθι εις 1519 τον 3588 κολεον σου 4675 αναπαυσαι και 2532 επαρθητι
Douay Rheims Bible Take ye wives, and beget sons and daughters: and take wives for your sons, and give your daughters to husbands, and let them bear sons and daughters: and be ye multiplied there, and be not few in number.
King James Bible - Jeremiah 29:6 Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
World English Bible Take wives, and father sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply there, and don't be diminished.
Early Church Father Links Anf-07 ix.ix.i Pg 27
World Wide Bible Resources
Jeremiah 29:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.xxxiii Pg 4
Gen. i. 26, 27. Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137 137
Anf-01 v.xv.ii Pg 5
Gen. i. 26, 27. And further “In the image of God made He man.”1222 1222
Anf-02 vi.iii.ii.x Pg 4.1
Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7. to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280 280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note. are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281 281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.] Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282 282
Anf-03 v.v.xxvi Pg 8
Gen. i. 27. It next reveals how He made him: “And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”6372 6372
Anf-03 v.viii.v Pg 8
i.e., in celibacy. to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent1097 1097
Anf-03 v.ix.xii Pg 5
Gen. i. 27. Why say “image of God?” Why not “His own image” merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ’s image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man. But in respect of the previous works of the world what says the Scripture? Its first statement indeed is made, when the Son has not yet appeared: “And God said, Let there be light, and there was light.”7897 7897
Anf-01 vi.ii.vi Pg 34
Gen. i. 28. Who then is able to govern the beasts, or the fishes, or the fowls of heaven? For we ought to perceive that to govern implies authority, so that one should command and rule. If, therefore, this does not exist at present, yet still He has promised it to us. When? When we ourselves also have been made perfect [so as] to become heirs of the covenant of the Lord.1526 1526 These are specimens of the “Gnosis,” or faculty of bringing out the hidden spiritual meaning of Scripture referred to before. Many more such interpretations follow.
Anf-01 ii.ii.xxxiii Pg 5
Gen. i. 28. We see,138 138 Or, “let us consider.” then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
Anf-01 vi.ii.vi Pg 21
Gen. i. 28. These things [were spoken] to the Son. Again, I will show thee how, in respect to us,1513 1513 Cod. Sin. inserts, “the Lord says.” He has accomplished a second fashioning in these last days. The Lord says, “Behold, I will make1514 1514 Cod. Sin. has “I make.” the last like the first.”1515 1515
Anf-01 viii.iv.lxii Pg 3
Gen. i. 26; 28. And that you may not change the [force of the] words just quoted, and repeat what your teachers assert,—either that God said to Himself, ‘Let Us make,’ just as we, when about to do something, oftentimes say to ourselves, ‘Let us make;’ or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, ‘Let Us make,’—I shall quote again the words narrated by Moses himself, from which we can indisputably learn that [God] conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: ‘And God said, Behold, Adam has become as one of us, to know good and evil.’2175 2175
Anf-01 ix.vi.xii Pg 3
Gen. i. 28.
Anf-02 vi.iii.ii.x Pg 4.1
Anf-02 vi.iv.ii.xxiii Pg 7.1
Anf-02 vi.iv.iii Pg 53.1
Anf-02 vi.iv.iii Pg 232.1
Anf-02 vi.iv.ix Pg 270.1
Anf-03 v.iv.ii.xxix Pg 10
Gen. i. 28. but also, “Thou shalt not commit adultery,” and, “Thou shalt not covet thy neighbour’s wife;”2681 2681
Anf-03 iv.xi.xxvii Pg 6
Gen. i. 28. Excess, however, has He cursed, in adulteries, and wantonness, and chambering.1698 1698 Lupanaria. Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold,1699 1699 See above, c. xxv. p. 206. how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight? This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh. Most true are the examples of the first creation. Adam’s flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid? From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures. And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men’s souls—nature proving herself true to the commandment of God, “Be fruitful, and multiply.”1700 1700
Anf-03 iv.xi.xxvii Pg 9
Gen. i. 28. For in the very preamble of this one production, “Let us make man,”1701 1701
Anf-03 v.v.i Pg 15
Quoting Gen. i. 28, “Be fruitful and multiply” (Rigalt.). and yet despises it in respect of his art.6137 6137 Disregarding the law when it forbids the representation of idols. (Rigalt.). He falsifies by a twofold process—with his cautery and his pen.6138 6138 Et cauterio et stilo. The former instrument was used by the encaustic painters for burning in the wax colours into the ground of their pictures (Westropp’s Handbook of Archæology, p. 219). Tertullian charges Hermogenes with using his encaustic art to the injury of the scriptures, by practically violating their precepts in his artistic works; and with using his pen (stilus) in corrupting the doctrine thereof by his heresy. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks,6139 6139 By the nubentium contagium, Tertullian, in his Montanist rigour, censures those who married more than once. and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes.6140 6140
Anf-03 v.viii.xlv Pg 5
Gen. i. 28. the flesh and the soul have had a simultaneous birth, without any calculable difference in time; so that the two have been even generated together in the womb, as we have shown in our Treatise on the Soul.7583 7583 See ch. xxvii. Contemporaneous in the womb, they are also temporally identical in their birth. The two are no doubt produced by human parents7584 7584 We treat “homines” as a nominative, after Oehler. of two substances, but not at two different periods; rather they are so entirely one, that neither is before the other in point of time. It is more correct (to say), that we are either entirely the old man or entirely the new, for we cannot tell how we can possibly be anything else. But the apostle mentions a very clear mark of the old man. For “put off,” says he, “concerning the former conversation, the old man;”7585 7585
Anf-03 vi.ii.ii Pg 3
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458 1458
Anf-03 v.xi.ii Pg 23
Cf. Gen. ix. 1, 2, 7, 19. Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Treasury of Scriptural Knowledge, Chapter 29VERSE (6) - Jer 16:2-4 Ge 1:27,28; 9:7 1Ti 5:14
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