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  • PARALLEL HISTORY BIBLE - Job 26:10


    CHAPTERS: Job 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     

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    LXX- Greek Septuagint - Job 26:10

    προσταγμα εγυρωσεν επι 1909 προσωπον 4383 υδατος 5204 μεχρι 3360 συντελειας 4930 φωτος 5457 μετα 3326 σκοτους 4655

    Douay Rheims Bible

    He hath set bounds about the waters, till
    light and darkness come to an end.

    King James Bible - Job 26:10

    He hath compassed the waters with bounds, until the day and night come to an end.

    World English Bible

    He has described a boundary on the surface of the waters, and to the confines of
    light and darkness.

    Early Church Father Links

    Npnf-207 iii.xiv Pg 115

    World Wide Bible Resources


    Job 26:10

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

    Anf-03 v.iv.iii.iv Pg 8
    Gen. i.

    not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

    2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

    the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

    2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

    As yet the Word knew no malediction, because He was a stranger to malefaction.2747

    2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

    We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

    2748 Bonitas et quidem operantior.

    with no imperious word, but with friendly hand preceded by an almost affable2749

    2749 Blandiente.

    utterance: “Let us make man in our image, after our likeness.”2750

    2750


    Anf-03 v.v.xxix Pg 18
    Gen. i. 9.

    Appear,” says He, not “be made.” It had been already made, only in its invisible condition it was then waiting6415

    6415 Sustinebat: i.e. expectabat (Oehler).

    to appear. “Dry,” because it was about to become such by its severance from the moisture, but yet “land.” “And God called the dry land Earth,”6416

    6416


    Anf-03 v.v.xxix Pg 27
    Gen. i. 9.

    Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might thus prevent His having made it in vain, by rendering it visible, and so fit for use. And thus, throughout, proofs arise to us that this earth which we inhabit is the very same which was both created and formed6424

    6424 Ostensam: “manifested” (see note 10, p. 96.)

    by God, and that none other was “Without form, and void,” than that which had been created and formed. It therefore follows that the sentence, “Now the earth was without form, and void,” applies to that same earth which God mentioned separately along with the heaven.6425

    6425


    Anf-01 viii.iv.xcvii Pg 2
    Ps. iii. 4, 5.

    And Isaiah likewise mentions concerning Him the manner in which He would die, thus: ‘I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.’2321

    2321


    Anf-03 v.iv.v.xiii Pg 12
    Ps. iii. 4.

    You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short,) the Christ of the prophets. But why was it that He chose twelve apostles,3914

    3914


    Anf-03 v.iv.iii.xix Pg 13
    Comp. Ps. iv. 4.

    walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful.”2933

    2933


    Anf-03 v.iv.vi.xviii Pg 16
    Ps. iv. 4.

    expresses his meaning, (he says,) “Be ye angry, and sin not;”6017

    6017


    Anf-02 vi.iii.i.vii Pg 17.1


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-01 ii.ii.xxxii Pg 5
    Gen. xxii. 17, Gen. xxviii. 4.

    All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.


    Anf-03 v.iv.vi.xx Pg 25
    Gen. xxii. 17.

    Therefore “one star differeth from another star in glory.”6119

    6119


    Anf-03 vi.vii.xiv Pg 4
    Job. See Job 1; 2" id="vi.vii.xiv-p4.1" parsed="|Job|1|0|0|0;|Job|2|0|0|0" osisRef="Bible:Job.1 Bible:Job.2">Job i. and ii.

    —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions.  What a bier9171

    9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc.

    for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172

    9172


    Anf-01 viii.iv.xxv Pg 5
    Isa. lxiii. 15 to end, and Isa. lxiv.


    Anf-01 viii.iv.xcvii Pg 2
    Ps. iii. 4, 5.

    And Isaiah likewise mentions concerning Him the manner in which He would die, thus: ‘I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.’2321

    2321


    Anf-03 v.iv.v.xiii Pg 12
    Ps. iii. 4.

    You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short,) the Christ of the prophets. But why was it that He chose twelve apostles,3914

    3914


    Anf-03 v.iv.iii.xix Pg 13
    Comp. Ps. iv. 4.

    walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful.”2933

    2933


    Anf-03 v.iv.vi.xviii Pg 16
    Ps. iv. 4.

    expresses his meaning, (he says,) “Be ye angry, and sin not;”6017

    6017


    Anf-01 viii.ii.lxiii Pg 9
    Ex. iii. 6.

    this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.


    Anf-01 viii.ii.lxiii Pg 5
    Ex. iii. 6.

    And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.”1902

    1902


    Anf-01 ix.vi.vi Pg 7
    Matt. xxii. 29, etc.; Ex. iii. 6.

    And He added, “He is not the God of the dead, but of the living; for all live to Him.” By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? <index subject1="Bel and the Dragon" title="467" id="ix.vi.vi-p7.3"/>Whom also Daniel the prophet, when Cyrus king of the Persians said to him, “Why dost thou not worship Bel?”3848

    3848 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome’s] of Scripture, under the title of “Bel and the Dragon.”

    did proclaim, saying, “Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh.” Again did he say, “I will adore the Lord my God, because He is the living God.” He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, “I am the resurrection and the life.”3849

    3849


    Npnf-201 iii.vi.ii Pg 35


    Npnf-201 iii.xvi.iv Pg 17


    Anf-01 ii.ii.x Pg 2
    Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23.

    was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, “Get thee out from thy country, and from thy kindred, and from thy father’s house, into the land which I shall show thee. And I will make thee a great nation, and will bless thee, and make thy name great, and thou shall be blessed. And I will bless them that bless thee, and curse them that curse thee; and in thee shall all the families of the earth be blessed.”46

    46


    Anf-01 v.iii.x Pg 11
    Matt. iii. 9; Isa. xli. 8; Jas. ii. 23. Some read, “children of God, friends of Abraham.”

    and in his seed all those have been blessed704

    704


    Anf-03 iv.ix.ii Pg 15
    See Isa. xli. 8; Jas. ii. 23.

    if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named “priest of the most high God,”1150

    1150


    Anf-02 vi.iii.i.vii Pg 17.1


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-01 ii.ii.xxxii Pg 5
    Gen. xxii. 17, Gen. xxviii. 4.

    All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.


    Anf-03 v.iv.vi.xx Pg 25
    Gen. xxii. 17.

    Therefore “one star differeth from another star in glory.”6119

    6119


    Treasury of Scriptural Knowledge, Chapter 26

    VERSE 	(10) - 

    Job 38:8-11 Ps 33:7; 104:6-9 Pr 8:29 Jer 5:22


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