Job 27:8 - For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?"> Job 27:8, bible study, early church fathers, early fathers, church fathers, augustine, polycarp, online bible, bible commentary, bible study tools, bible verse, king james bible, commentary, bible reference, early Christian, early christians, septuagint, orthodox teaching, orthodox church, catholic teaching, catholic church, king james, asv, kjv">
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    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




    LXX- Greek Septuagint - Job 27:8

    και 2532 τις 5100 5101 γαρ 1063 εστιν 2076 5748 ελπις 1680 ασεβει οτι 3754 επεχει πεποιθως 3982 5756 επι 1909 κυριον 2962 αρα 686 σωθησεται 4982 5701

    Douay Rheims Bible

    For what is the hope of the hypocrite if through covetousness he take by violence, and God deliver not his soul?

    King James Bible - Job 27:8

    For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?

    World English Bible

    For what is the hope of the godless, when he is cut off, when God takes away his

    World Wide Bible Resources

    Job 27:8

    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


    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


    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


    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


    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


    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 v.iv.v.xxxiv Pg 55
    See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6.

    Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856

    4856 Omnino.

    believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857


    Anf-03 v.iv.v.xxxiv Pg 49
    Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew.

    Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850

    4850 Cur non capiat.

    without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851

    4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353).

    of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive.  Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852


    Treasury of Scriptural Knowledge, Chapter 27

    VERSE 	(8) - 

    Job 11:20; 13:16; 15:34; 20:5; 31:3 Isa 33:14,15 Mt 16:26; 23:14


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