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  • PARALLEL HISTORY BIBLE - Jeremiah 4:1


    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, 26, 27, 28, 29, 30, 31

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


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

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    LXX- Greek Septuagint - Jeremiah 4:1

    εαν 1437 επιστραφη ισραηλ 2474 λεγει 3004 5719 κυριος 2962 προς 4314 με 3165 επιστραφησεται εαν 1437 περιελη τα 3588 βδελυγματα αυτου 847 εκ 1537 στοματος 4750 αυτου 847 και 2532 απο 575 του 3588 προσωπου 4383 μου 3450 ευλαβηθη

    Douay Rheims Bible

    If thou wilt return, O Israel, saith the Lord, return to me: if thou wilt take away thy stumblingblocks out of my sight, thou shalt not be moved.

    King James Bible - Jeremiah 4:1

    If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.

    World English Bible

    "If you will return, Israel," says Yahweh, "if you will return to me, and if you will put away your abominations out of my sight; then you shall not be removed;

    World Wide Bible Resources


    Jeremiah 4:1

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

    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-01 ix.vii.xxxi Pg 7
    Jer. viii. 16.

    This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.4705

    4705


    Anf-01 ix.vii.xxv Pg 3
    Prov. xxi. 1.

    And the Word also says by Solomon, “By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth.”4656

    4656


    Anf-02 v.ii.xviii Pg 6.1


    Anf-03 vi.iv.v Pg 3
    Prov. xxi. 1.

    But whatever we wish for ourselves we augur for Him, and to Him we attribute what from Him we expect. And so, if the manifestation of the Lord’s kingdom pertains unto the will of God and unto our anxious expectation, how do some pray for some protraction of the age,8791

    8791 Or, “world,” sæculo.

    when the kingdom of God, which we pray may arrive, tends unto the consummation of the age?8792

    8792


    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. <index subject1="Temple" subject2="the true" title="147" id="vi.ii.xvi-p7.3"/>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-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-01 v.vii.i Pg 6
    Isa. v. 26, Isa. xlix. 22.

    for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.


    Anf-03 v.iv.v.xiv Pg 27
    Isa. v. 26.

    swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959

    3959


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iv.v.xxix Pg 42
    Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

    by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

    4691 Viderit.

    what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

    4692


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 ix.iii.xxv Pg 14
    Ex. xxv. 17.

    also does in like manner not at all harmonize with their expositions. Moreover, the table of shew-bread3162

    3162


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-01 v.vii.i Pg 6
    Isa. v. 26, Isa. xlix. 22.

    for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.


    Anf-03 v.iv.v.xiv Pg 27
    Isa. v. 26.

    swiftly, because hastening towards the fulness of the times; with speed, because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”3959

    3959


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iv.v.xxix Pg 42
    Vel: or, “if you please;” indicating some uncertainty in the quotation. The passage is more like Jer. xv. 14 than anything in Isaiah (see, however, Isa. xxx. 27; 30).

    by Isaiah, “A fire has been kindled in mine anger.” He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance4691

    4691 Viderit.

    what fire you insist upon being understood.  Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own sense, He is mine, because He uses what is mine. The similitude of fire must belong to Him who owns the reality thereof. But He will Himself best explain the quality of that fire which He mentioned, when He goes on to say, “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.”4692

    4692


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.i.ix Pg 70.1


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-03 v.iii.vii Pg 11
    “De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.

    Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920

    1920 Sententiis.

    so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921

    1921 Molestam.

    even to itself, retracting everything, and really treating of1922

    1922 Tractaverit, in the sense of conclusively settling.

    nothing! Whence spring those “fables and endless genealogies,”1923

    1923


    Anf-02 vi.iii.iii.iii Pg 11.1


    Anf-01 viii.iv.cxxxvii Pg 2
    Zech. ii. 8.

    to God, is as one that touches the apple of God’s eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated.”


    Anf-03 v.iv.v.xxxv Pg 4
    Zech. ii. 8.

    Such identity of care proceeds from one and the same Being. A trespassing brother He will have rebuked.4862

    4862


    Anf-01 viii.iv.xvi Pg 2
    Deut. x. 16 f.

    And in Leviticus: ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned.1983

    1983


    Anf-01 vi.ii.ix Pg 17
    Deut. x. 16.

    And again: “Behold, saith the Lord, all the nations are uncircumcised1564

    1564 This contrast seems to be marked in the original. Cod. Sin. has, “Behold, receive again.”

    in the flesh, but this people are uncircumcised in heart.”1565

    1565


    Anf-01 ix.vi.xvii Pg 6
    Deut. x. 16, LXX. version.

    But the Sabbaths taught that we should continue day by day in God’s service.3988

    3988 The Latin text here is: “Sabbata autem perseverantiam totius diei erga Deum deservitionis edocebant;” which might be rendered, “The Sabbaths taught that we should continue the whole day in the service of God;” but Harvey conceives the original Greek to have been, τὴν καθημερινὴν διαμονὴν τῆς περὶ τὸν Θεὸν λατρείας.

    “For we have been counted,” says the Apostle Paul, “all the day long as sheep for the slaughter;”3989

    3989


    Anf-02 vi.iv.vi.iii Pg 14.1


    Anf-03 v.iv.vi.iv Pg 42
    Deut. x. 16.

    —not the literal flesh. If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that “in Christ neither circumcision availeth anything, nor uncircumcision?”5361

    5361


    Anf-03 v.iv.vi.xiii Pg 27
    Deut. x. 16 (Sept.).

    —the Spirit which circumcises the heart will proceed from Him who prescribed the letter also which clips5810

    5810 Metens.

    the flesh; and “the Jew which is one inwardly” will be a subject of the self-same God as he also is who is “a Jew outwardly;”5811

    5811


    Anf-02 vi.iii.i.x Pg 22.1


    Edersheim Bible History

    Lifetimes xi.ix Pg 368.22


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(1) - 

    :4; 3:12,22


    PARALLEL VERSE BIBLE

    God Rules.NET