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PARALLEL HISTORY BIBLE - Jeremiah 30:18


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     

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LXX- Greek Septuagint - Jeremiah 30:18

δια 1223 2203 τουτο 5124 ιδου 2400 5628 ημεραι 2250 ερχονται 2064 5736 φησιν 5346 5748 κυριος 2962 και 2532 ακουτιω επι 1909 ραββαθ θορυβον 2351 πολεμων 4171 και 2532 εσονται 2071 5704 εις 1519 αβατον και 2532 εις 1519 απωλειαν 684 και 2532 βωμοι αυτης 846 εν 1722 1520 πυρι 4442 κατακαυθησονται και 2532 παραλημψεται ισραηλ 2474 την 3588 αρχην 746 αυτου 847

Douay Rheims Bible

Thus saith the Lord: Behold I bring back the captivity of the pavilions of Jacob, and will have pity on his houses, and the city shall be built in her place, and the temple shall be found according to the order thereof.

King James Bible - Jeremiah 30:18

Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.

World English Bible

Thus says Yahweh: Behold, I will turn again the captivity of Jacob's tents, and have compassion on his dwelling places; and the city shall be built on its own hill, and the palace shall be inhabited in its own way.

World Wide Bible Resources


Jeremiah 30:18

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

Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-01 viii.iv.cxx Pg 4
Gen. xlix. 10.

And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: ‘Till He come for whom this is laid up, and He shall be the expectation of nations.’ Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs,” I continued, “to contend against you about the reading which you so interpret, saying it is written, ‘Till the things laid up for Him come;’ though the Seventy have not so explained it, but thus, ‘Till He comes for whom this is laid up.’ But since what follows indicates that the reference is to Christ (for it is, ‘and He shall be the expectation of nations’), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you2409

2409 [Note this important point. He forbears to cite the New Testament.]

which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. ‘For they shall come,’ He said, ‘from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.’2410

2410


Anf-01 viii.ii.xxxii Pg 2
Gen. xlix. 10.

It is yours to make accurate inquiry, and ascertain up to whose time the Jews had a lawgiver and king of their own. Up to the time of Jesus Christ, who taught us, and interpreted the prophecies which were not yet understood, [they had a lawgiver] as was foretold by the holy and divine Spirit of prophecy through Moses, “that a ruler would not fail the Jews until He should come for whom the kingdom was reserved” (for Judah was the forefather of the Jews, from whom also they have their name of Jews); and after He (i.e., Christ) appeared, you began to rule the Jews, and gained possession of all their territory. And the prophecy, “He shall be the expectation of the nations,” signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact. For of all races of men there are some who look for Him who was crucified in Judæa, and after whose crucifixion the land was straightway surrendered to you as spoil of war. And the prophecy, “binding His foal to the vine, and washing His robe in the blood of the grape,” was a significant symbol of the things that were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought, He mounted and sat upon it, and entered Jerusalem, where was the vast temple of the Jews which was afterwards destroyed by you. And after this He was crucified, that the rest of the prophecy might be fulfilled. For this “washing His robe in the blood of the grape” was predictive of the passion He was to endure, cleansing by His blood those who believe on Him. For what is called by the Divine Spirit through the prophet “His robe,” are those men who believe in Him in whom abideth the seed1828

1828 Grabe would here read, not σπέρμα, but πνεῦμα, the spirit; but the Benedictine, Otto, and Trollope all think that no change should be made.

of God, the Word. And what is spoken of as “the blood of the grape,” signifies that He who should appear would have blood, though not of the seed of man, but of the power of God. And the first power after God the Father and Lord of all is the Word, who is also the Son; and of Him we will, in what follows, relate how He took flesh and became man. For as man did not make the blood of the vine, but God, so it was hereby intimated that the blood should not be of human seed, but of divine power, as we have said above. And Isaiah, another prophet, foretelling the same things in other words, spoke thus: “A star shall rise out of Jacob, and a flower shall spring from the root of Jesse; and His arm shall the nations trust.1829

1829


Anf-01 v.vi.ix Pg 12
Gen. xlix. 10.

have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”964

964


Anf-01 viii.ii.liv Pg 2
Gen. xlix. 10.

The devils, accordingly, when they heard these prophetic words, said that Bacchus was the son of Jupiter, and gave out that he was the discoverer of the vine, and they number wine1883

1883 In the ms. the reading is οἶνον (wine); but as Justin’s argument seems to require ὄνον (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that ἀναγράφουσι is much more suitable to ὄνον than to οἶνον.

[or, the ass] among his mysteries; and they taught that, having been torn in pieces, he ascended into heaven. And because in the prophecy of Moses it had not been expressly intimated whether He who was to come was the Son of God, and whether He would, riding on the foal, remain on earth or ascend into heaven, and because the name of “foal” could mean either the foal of an ass or the foal of a horse, they, not knowing whether He who was foretold would bring the foal of an ass or of a horse as the sign of His coming, nor whether He was the Son of God, as we said above, or of man, gave out that Bellerophon, a man born of man, himself ascended to heaven on his horse Pegasus. And when they heard it said by the other prophet Isaiah, that He should be born of a virgin, and by His own means ascend into heaven, they pretended that Perseus was spoken of. And when they knew what was said, as has been cited above, in the prophecies written aforetime, “Strong as a giant to run his course,”1884

1884


Anf-01 viii.iv.lii Pg 2
[Bible:Gen.49.11 Bible:Gen.49.18 Bible:Gen.49.24">Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

that there would be two advents of Christ, and that in the first He would suffer, and that after He came there would be neither prophet nor king in your nation (I proceeded), and that the nations who believed in the suffering Christ would look for His future appearance. And for this reason the Holy Spirit had uttered these truths in a parable, and obscurely: for,” I added, “it is said, ‘Judah, thy brethren have praised thee: thy hands [shall be] on the neck of thine enemies; the sons of thy father shall worship thee. Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine. He shall wash his garments in wine, and his vesture in the blood of the grape. His eyes shall be bright with2113

2113 Or, “in comparison of.”

wine, and his teeth white like milk.’2114

2114


Anf-01 ix.vi.xi Pg 11
Gen. xlix. 10–12, LXX.

For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass’s colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, “Ye infatuated people, and unwise, do ye thus requite the Lord?”3925

3925


Anf-01 ix.vi.v Pg 3
[Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]

This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”3835

3835


Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture.

And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678

1678


Anf-01 ix.vi.xv Pg 5
Isa. xliii. 5.

Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

3964


Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-02 vi.iv.i.iv Pg 4.1


Anf-01 viii.iv.cix Pg 4
Mic. iv. 1 ff.



Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3.

The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses.  “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes.  “And they shall beat their swords into ploughshares, and their spears3396

3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.)

into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy.  “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397

3397


Anf-03 v.iv.vi.iv Pg 12
Isa. ii. 2 (Sept).

“and in the last days I will pour out of my Spirit upon all flesh5332

5332


Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3.

—not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174

1174


Anf-02 vi.iv.i.iv Pg 4.1


Anf-01 viii.iv.cix Pg 4
Mic. iv. 1 ff.



Treasury of Scriptural Knowledge, Chapter 30

VERSE 	(18) - 

:3; 23:3; 29:14; 33:7,11; 46:27; 49:6,39 Ps 85:1; 102:13


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