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  • PARALLEL HISTORY BIBLE - Job 27:13


    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     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23

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    LXX- Greek Septuagint - Job 27:13

    αυτη 846 3778 η 2228 1510 5753 3739 3588 μερις 3310 ανθρωπου 444 ασεβους παρα 3844 κυριου 2962 κτημα 2933 δε 1161 δυναστων ελευσεται 2064 5695 παρα 3844 παντοκρατορος 3841 επ 1909 ' αυτους 846

    Douay Rheims Bible

    This is the portion of a wicked man with God, and the inheritance of the violent, which they shall receive of the Almighty.

    King James Bible - Job 27:13

    This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.

    World English Bible

    "This is the portion of a wicked man with God, the heritage of oppressors, which they receive from the Almighty.

    World Wide Bible Resources


    Job 27:13

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

    Anf-03 iv.iv.iv Pg 5
    “Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory.

    repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182

    182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis.

    and all errors not according to knowledge, shall find no help from them.” But Isaiah183

    183


    Anf-01 ix.vii.xxxii Pg 10
    Ps. xxiii. 4.

    where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. “For no disciple is above the Master, but every one that is perfect shall be as his Master.”4718

    4718


    Anf-02 vi.iii.i.vii Pg 43.1


    Anf-01 ii.ii.xxvi Pg 5
    Job xix. 25, 26.


    Anf-02 v.iii.xvi Pg 2.1
    2027 De consilio diffidentiæ.

    or from a desire of entering on the contest2028

    2028 Constitutionis, “prima causarum conflictio,”—a term of the law courts.

    in some other way, were there not reasons on my side, especially this, that our faith owes deference2029

    2029 Obsequium.

    to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements,2030

    2030


    Anf-01 ii.ii.xxvi Pg 5
    Job xix. 25, 26.


    Anf-01 ix.vii.xiii Pg 5
    Isa. lvii. 16.

    Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. “But that is not first which is spiritual,” says the apostle, speaking this as if with reference to us human beings; “but that is first which is animal, afterwards that which is spiritual,”4534

    4534


    Anf-03 iv.xi.xi Pg 6
    Tertullian’s reading of Isa. lvii. 16.

    And again:  “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”1565

    1565


    Anf-03 v.v.xxxii Pg 14
    Flatum: “breath;” so LXX. of Isa. lvii. 16.

    In like manner the same Wisdom says of the waters, “Also when He made the fountains strong, things which6468

    6468 Fontes, quæ.

    are under the sky, I was fashioning6469

    6469 Modulans.

    them along with Him.”6470

    6470 *marg:


    Anf-03 iv.iv.xx Pg 9
    Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.”

    But this has been laid by me rather as a foundation for ensuing observations.  However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329

    329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet.  Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.”

    while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?


    Anf-03 iv.iv.xx Pg 9
    Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.”

    But this has been laid by me rather as a foundation for ensuing observations.  However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329

    329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet.  Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.”

    while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?


    Anf-01 viii.iv.lix Pg 3
    Ex. ii. 23.

    and so on until, ‘Go and gather the elders of Israel, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying, I am surely beholding you, and the things which have befallen you in Egypt.’ ”2163

    2163


    Anf-01 ix.vi.viii Pg 16
    Ex. iii. 7, 8.

    For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude3879

    3879 Massuet here observes, that the fathers called the Holy Spirit the similitude of the Son.

    do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, “No man knoweth the Father, but the Son,”3880

    3880


    Anf-01 ix.vi.xiii Pg 13
    Ex. iii. 7, 8.

    it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.


    Treasury of Scriptural Knowledge, Chapter 27

    VERSE 	(13) - 

    Job 20:29; 31:3 Ps 11:6 Ec 8:13 Isa 3:11 2Pe 2:9


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