PARALLEL HISTORY BIBLE - Job 27:1
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God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to Thee, and the Holy Ghost, be glory both now and to all coming ages. Amen.”459
LXX- Greek Septuagint - Job 27:1 ετι 2089 δε 1161 προσθεις 4369 5631 ιωβ 2492 ειπεν 2036 5627 τω 3588 προοιμιω
Douay Rheims Bible Job also added, taking up his parable, and said:
King James Bible - Job 27:1 Moreover Job continued his parable, and said,
World English Bible Job again took up his parable, and said,
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-02 vi.iv.i.xxx Pg 42.1
Anf-01 ix.vii.xv Pg 3 and again, “Whosoever will shed man’s blood,4565
Gen. ix. 5, 6, LXX.
4565 One of the mss. reads here: Sanguis pro sanguine ejus effundetur. it shall be shed for his blood.” In like manner, too, did the Lord say to those who should afterwards shed His blood, “All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.”4566
Anf-01 v.xv.ii Pg 6 And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223
Gen. v. 1, Gen. ix. 6.
Anf-03 v.viii.xxxix Pg 9 He declared it then to be of such a character as the Pharisees had admitted it, and such as the Lord had Himself maintained it, and such too as the Sadducees refused to believe it—such refusal leading them indeed to an absolute rejection of the whole verity. Nor had the Athenians previously understood Paul to announce any other resurrection.7542
Gen. ix. 5, 6.
Anf-03 iv.iv.xv Pg 6 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
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7.
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
Anf-03 v.iv.iii.xvii Pg 10 which also restored the house of Israel as often as it condemned it, and addressed to it consolation no less frequently than reproof. Do not therefore look at God simply as Judge, but turn your attention also to examples of His conduct as the Most Good.2906
2 Sam. xii. 13.
2906 Optimi. Noting Him, as you do, when He takes vengeance, consider Him likewise when He shows mercy.2907
2907 Indulget. In the scale, against His severity place His gentleness. When you shall have discovered both qualities to co-exist in the Creator, you will find in Him that very circumstance which induces you to think there is another God. Lastly, come and examine into His doctrine, discipline, precepts, and counsels. You will perhaps say that there are equally good prescriptions in human laws. But Moses and God existed before all your Lycurguses and Solons. There is not one after-age2908
2908 Posteritas. which does not take from primitive sources. At any rate, my Creator did not learn from your God to issue such commandments as: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet what is thy neighbour’s; honour thy father and thy mother; and, thou shalt love thy neighbour as thyself. To these prime counsels of innocence, chastity, and justice, and piety, are also added prescriptions of humanity, as when every seventh year slaves are released for liberty;2909
Anf-03 v.iv.v.x Pg 13 how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance;3772
2 Sam. xii. 13.
Anf-03 v.iv.vi.xi Pg 12—preferring, indeed, the sinner’s repentance to his death, of course because of His gracious attribute of mercy.5689
2 Sam. xii. 13.
Anf-03 iv.iv.xiv Pg 3 and acceptable sacrifice, according as Thou, the ever-truthful458
Literally, “in a fat,” etc., [or, “in a rich”].
458 Literally, “the not false and true God.”
Anf-01 viii.ii.xliv Pg 2 And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: “Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, saith the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if ye be willing and obey Me, ye shall eat the good of the land; but if ye do not obey Me, the sword shall devour you: for the mouth of the Lord hath spoken it.”1857
Deut. xxx. 15; 19.
Anf-01 ix.vi.xvii Pg 22 Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us,4001
Deut. xxx. 19, 20.
4001 [Most noteworthy among primitive testimonies to the catholic reception of the Decalogue.] receiving by means of His advent in the flesh, extension and increase, but not abrogation.
Anf-02 vi.iv.v.xiv Pg 23.1
Anf-02 vi.iv.vi.vi Pg 27.1
Anf-03 v.iv.v.xv Pg 17 Which statement was really a presage of3997
Deut. xxx. 19.
3997 Portendebat in. this temper of the gospel. Besides, what sort of being is that who, to insinuate a belief in his own goodness, invidiously contrasted3998
3998 Opposuit. with it the Creator’s severity? Of little worth is the recommendation which has for its prop the defamation of another. And yet by thus setting forth the severity of the Creator, he, in fact, affirmed Him to be an object of fear.3999
3999 Timendum. Now if He be an object of fear, He is of course more worthy of being obeyed than slighted; and thus Marcion’s Christ begins to teach favourably to the Creator’s interests.4000
4000 Creatori docere. Then, on the admission above mentioned, since the woe which has regard to the rich is the Creator’s, it follows that it is not Christ, but the Creator, who is angry with the rich; while Christ approves of4001
4001 Ratas habet. the incentives of the rich4002
4002 Divitum causas.—I mean, their pride, their pomp,4003
4003 Gloriam. their love of the world, and their contempt of God, owing to which they deserve the woe of the Creator. But how happens it that the reprobation of the rich does not proceed from the same God who had just before expressed approbation of the poor? There is nobody but reprobates the opposite of that which he has approved. If, therefore, there be imputed to the Creator the woe pronounced against the rich, there must be claimed for Him also the promise of the blessing upon the poor; and thus the entire work of the Creator devolves on Christ.—If to Marcion’s god there be ascribed the blessing of the poor, he must also have imputed to him the malediction of the rich; and thus will he become the Creator’s equal,4004
4004 Erit par creatoris. both good and judicial; nor will there be left any room for that distinction whereby two gods are made; and when this distinction is removed, there will remain the verity which pronounces the Creator to be the one only God. Since, therefore, “woe” is a word indicative of malediction, or of some unusually austere4005
4005 Austerioris. exclamation; and since it is by Christ uttered against the rich, I shall have to show that the Creator is also a despiser4006
4006 Aspernatorem. of the rich, as I have shown Him to be the defender4007
4007 Advocatorem. of the poor, in order that I may prove Christ to be on the Creator’s side in this matter, even when He enriched Solomon.4008
Anf-01 ix.vi.iii Pg 2 Again, David saying that his help came from the Lord, asserts: “My help is from the Lord, who made heaven and earth.”3809
Deut. xxxii. 1.
Anf-01 vi.ii.ix Pg 8 These are in proof.1555
Isa. i. 2.
1555 In proof of the spiritual meaning of circumcision; but Hilgenfeld joins the words to the preceding sentence. And again He saith, “Hear the word of the Lord, ye rulers of this people.”1556
Anf-01 ix.vi.iii Pg 4 And again: “Thus saith the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who giveth breath to the people upon it, and spirit to them who walk therein.”3811
Isa. i. 2.
Anf-01 ix.vi.xlii Pg 5 And again, where He says that these children are aliens: “Strange children have lied unto Me.”4439
Isa. i. 2.
Anf-02 vi.iv.iv.xxi Pg 53.1
Anf-02 vi.iii.i.ix Pg 15.1
Anf-03 iv.ix.iii Pg 8 and again, “And if ye shall have outstretched hands, I will avert my face from you; and if ye shall have multiplied prayers, I will not hear you: for your hands are full of blood;”1168
Again an error; for these words precede the others. These are found in Isa. i. 2.
Anf-03 iv.ix.iii Pg 23 in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions,1183
Comp. Isa. i. 2 as above, and Acts xiii. 17.
1183 Sæculi. or fed on this world’s1184
Anf-03 iv.ix.ix Pg 25 So, too, Egypt is sometimes understood to mean the whole world1271
Isa. i. 2, as before.
1271 Orbis. in that prophet, on the count of superstition and malediction.1272
Anf-03 v.iv.iv.xiii Pg 31 So likewise by Egypt is sometimes understood, in His sense,3284
Isa. i. 2.
3284 Apud illum, i.e., Creatorem. the whole world as being marked out by superstition and a curse.3285
3285 Maledictionis. By a similar usage Babylon also in our (St.) John is a figure of the city of Rome, as being like (Babylon) great and proud in royal power, and warring down the saints of God. Now it was in accordance with this style that He called the magi by the name of Samaritans, because (as we have said) they had practised idolatry as did the Samaritans. Moreover, by the phrase “before or against the king of Assyria,” understand “against Herod;” against whom the magi then opposed themselves, when they refrained from carrying him back word concerning Christ, whom he was seeking to destroy.
Anf-03 v.iv.iv.xxiv Pg 41 Now, for my own part indeed, even though Scripture held out no hand of heavenly hope to me (as, in fact, it so often does), I should still possess a sufficient presumption3474
Isa. i. 2.
3474 Præjudicium. of even this promise, in my present enjoyment of the earthly gift; and I should look out for something also of the heavenly, from Him who is the God of heaven as well as of earth. I should thus believe that the Christ who promises the higher blessings is (the Son) of Him who had also promised the lower ones; who had, moreover, afforded proofs of greater gifts by smaller ones; who had reserved for His Christ alone this revelation3475
3475 Præconium. of a (perhaps3476
3476 Si forte.) unheard of kingdom, so that, while the earthly glory was announced by His servants, the heavenly might have God Himself for its messenger. You, however, argue for another Christ, from the very circumstance that He proclaims a new kingdom. You ought first to bring forward some example of His beneficence,3477
3477 Indulgentiæ. that I may have no good reason for doubting the credibility of the great promise, which you say ought to be hoped for; nay, it is before all things necessary that you should prove that a heaven belongs to Him, whom you declare to be a promiser of heavenly things. As it is, you invite us to dinner, but do not point out your house; you assert a kingdom, but show us no royal state.3478
3478 Regiam: perhaps “capital” or “palace.” Can it be that your Christ promises a kingdom of heaven, without having a heaven; as He displayed Himself man, without having flesh? O what a phantom from first to last!3479
3479 Omne. O hollow pretence of a mighty promise!
Anf-03 v.iv.vi.ix Pg 30 yet He added not “from the womb.” Now, why should He have added so superfluously this phrase “from the womb” (as if there could be any doubt about any one’s having been born from the womb), unless the Holy Ghost had wished the words to be with especial care5609
Isa. i. 2.
5609 Curiosius. understood of Christ? “I have begotten Thee from the womb,” that is to say, from a womb only, without a man’s seed, making it a condition of a fleshly body5610
5610 Deputans carni: a note against Docetism. that it should come out of a womb. What is here added (in the Psalm), “Thou art a priest for ever,”5611
Anf-03 vi.iv.ii Pg 5 Moreover, in saying “Father,” we also call Him “God.” That appellation is one both of filial duty and of power. Again, in the Father the Son is invoked; “for I,” saith He, “and the Father are One.”8771
Isa. i. 2.
Anf-03 v.iv.iv.vi Pg 14 We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”3169
Isa. i. 2, 3.
3169 This seems to be a translation with a slight alteration of the LXX. version of Lam. iv. 20, πνεῦμα προσώπου ἡμῶν Χριστὸς Κύριος . who from the beginning was both heard and seen as the Father’s vicegerent in the name of God), are well aware that His words, when actually upbraiding Israel, were the same as those which it was foretold that He should denounce against him: “Ye have forsaken the Lord, and have provoked the Holy One of Israel to anger.”3170
Anf-03 v.iv.v.xxi Pg 36 When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291
Isa. lvii. i.
4291 We have, by understanding res, treated these adjectives as nouns. Rigalt. applies them to the doctrina of the sentence just previous. Perhaps, however, “persecutione” is the noun. no common casualty of the law of nature; but it is that illustrious devotion, that fighting for the faith, wherein whosoever loses his life for God saves it, so that you may here again recognize the Judge who recompenses the evil gain of life with its destruction, and the good loss thereof with its salvation. It is, however, a jealous God whom He here presents to me; one who returns evil for evil. “For whosoever,” says He, “shall be ashamed of me, of him will I also be ashamed.”4292
Treasury of Scriptural Knowledge, Chapter 27
VERSE (1) -
Nu 23:7; 24:3,15 Ps 49:4; 78:2 Pr 26:7
PARALLEL VERSE BIBLE