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  • PARALLEL HISTORY BIBLE - Jeremiah 4:27


    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

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Jeremiah 4:27

    ταδε 3592 λεγει 3004 5719 κυριος 2962 ερημος 2048 εσται 2071 5704 πασα 3956 η 2228 1510 5753 3739 3588 γη 1093 συντελειαν δε 1161 ου 3739 3757 μη 3361 ποιησω 4160 5661 5692

    Douay Rheims Bible

    For thus saith the Lord: All the
    land shall be desolate, but yet I will not utterly destroy.

    King James Bible - Jeremiah 4:27

    For thus hath the LORD said, The
    whole land shall be desolate; yet will I not make a full end.

    World English Bible

    For thus says Yahweh, "The
    whole land shall be a desolation; yet will I not make a full end.

    World Wide Bible Resources


    Jeremiah 4:27

    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 But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not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 ii.ii.lv Pg 4
    Esth. vii.; viii.

    .


    Anf-03 v.iv.vi.iv Pg 31
    Hos. ii. 11.

    The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350

    5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression.

    “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351

    5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354.

    (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352

    5352 Ostensiones: revelationes perhaps.

    as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353

    5353


    Anf-03 v.iv.ii.xx Pg 12
    Hos. ii. 11.

    So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563

    2563


    Anf-01 ii.ii.lv Pg 4
    Esth. vii.; viii.

    .


    Anf-03 v.iv.vi.iv Pg 31
    Hos. ii. 11.

    The institutions which He set up Himself, you ask, did He then destroy? Yes, rather than any other. Or if another destroyed them, he only helped on the purpose of the Creator, by removing what even He had condemned. But this is not the place to discuss the question why the Creator abolished His own laws. It is enough for us to have proved that He intended such an abolition, that so it may be affirmed that the apostle determined nothing to the prejudice of the Creator, since the abolition itself proceeds from the Creator. But as, in the case of thieves, something of the stolen goods is apt to drop by the way, as a clue to their detection; so, as it seems to me, it has happened to Marcion: the last mention of Abraham’s name he has left untouched (in the epistle), although no passage required his erasure more than this, even his partial alteration of the text.5350

    5350 In other words, Marcion has indeed tampered with the passage, omitting some things; but (strange to say) he has left untouched the statement which, from his point of view, most required suppression.

    “For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized”5351

    5351 Allegorica: on the importance of rendering ἀλληγορούμενα by this participle rather than by the noun “an allegory,” as in A.V., see Bp. Marsh’s Lectures on the Interpretation of the Bible, pp. 351–354.

    (that is to say, they presaged something besides the literal history); “for these are the two covenants,” or the two exhibitions (of the divine plans),5352

    5352 Ostensiones: revelationes perhaps.

    as we have found the word interpreted, “the one from the Mount Sinai,” in relation to the synagogue of the Jews, according to the law, “which gendereth to bondage”—“the other gendereth” (to liberty, being raised) above all principality, and power, and dominion, and every name that is named, not only in this world, but in that which is to come, “which is the mother of us all,” in which we have the promise of (Christ’s) holy church; by reason of which he adds in conclusion: “So then, brethren, we are not children of the bond woman, but of the free.”5353

    5353


    Anf-03 v.iv.ii.xx Pg 12
    Hos. ii. 11.

    So likewise by Isaiah: “The new moons, and Sabbaths, the calling of assemblies, I cannot away with; your holy days, and fasts, and feast-days, my soul hateth.”2563

    2563


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


    Npnf-201 iii.xvi.iv Pg 138


    Npnf-201 iii.xvi.iv Pg 139


    Anf-02 vi.ii.viii Pg 16.1


    Anf-03 v.v.vi Pg 3
    Literally, “into.”

    Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

    862


    Npnf-201 iii.xvi.iv Pg 138


    Npnf-201 iii.xvi.iv Pg 139


    Anf-02 vi.ii.viii Pg 16.1


    Anf-03 v.v.vi Pg 3
    Literally, “into.”

    Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

    862


    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-02 vi.ii.viii Pg 16.1


    Anf-03 v.v.vi Pg 3
    Literally, “into.”

    Jesus Christ, than to reign over all the ends of the earth. “For what shall a man be profited, if he gain the whole world, but lose his own soul?”862

    862


    Anf-02 vi.iii.i.ix Pg 70.2


    Anf-01 ix.vii.xxxv Pg 12
    Isa. vi. 11.

    Then Daniel also says this very thing: “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”4757

    4757


    Anf-01 ix.vii.xxxvi Pg 2
    Isa. vi. 11.

    “For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”4766

    4766


    Anf-01 ix.vii.xxxv Pg 12
    Isa. vi. 11.

    Then Daniel also says this very thing: “And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him.”4757

    4757


    Anf-01 ix.vii.xxxvi Pg 2
    Isa. vi. 11.

    “For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”4766

    4766


    Anf-01 ix.vii.xxxvi Pg 5
    Isa. vi. 12.

    “And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves.”4769

    4769


    Treasury of Scriptural Knowledge, Chapter 4

    VERSE 	(27) - 

    :7; 7:34; 12:11; 18:16 2Ch 36:21 Isa 6:11,12; 24:1,3-12


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