PARALLEL HISTORY BIBLE - Job 34:15
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<index subject1="Luxury abjured" title="62" id="v.iii.ix-p12.2"/>But let every one of you keep the Sabbath after a spiritual manner, rejoicing in meditation on the law, not in relaxation of the body, admiring the workmanship of God, and not eating things prepared the day before, nor using lukewarm drinks, and walking within a prescribed space, nor finding delight in dancing and plaudits which have no sense in them.690
LXX- Greek Septuagint - Job 34:15 τελευτησει πασα 3956 σαρξ 4561 ομοθυμαδον 3661 πας 3956 δε 1161 βροτος εις 1519 γην 1093 απελευσεται οθεν 3606 και 2532 επλασθη 4111 5681
Douay Rheims Bible All flesh shall perish together, and man shall return into ashes.
King James Bible - Job 34:15 All flesh shall perish together, and man shall turn again unto dust.
World English Bible all flesh would perish together, and man would turn again to dust.
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 v.iii.ix Pg 12
Gen. iii. 19.
690 Reference is here made to well-known Jewish opinions and practices with respect to the Sabbath. The Talmud fixes 2000 cubits as the space lawful to be traversed. Philo (De Therap.) refers to the dancing, etc. <index subject1="Lord’s day" title="62" id="v.iii.ix-p13.1"/>And after the observance of the Sabbath, let every friend of Christ keep the Lord’s Day as a festival, the resurrection-day, the queen and chief of all the days [of the week]. Looking forward to this, the prophet declared, “To the end, for the eighth day,”691
Anf-01 viii.vi.xxx Pg 4 calls the lifeless body of Hector dumb clay. For in condemnation of Achilles dragging the corpse of Hector after death, he says somewhere:2580
Gen. iii. 19.
2580 Iliad, xxii. — “On the dumb clay he cast indignity, Blinded with rage.”
Anf-01 ix.vii.xvii Pg 2 If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man’s frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.
Gen. iii. 19.
Anf-01 ix.viii.xiv Pg 4 as the true course of things proceeds [now and always]. Then again, if the serpent observed the woman not eating, how did he induce her to eat who never had eaten? And who pointed out to this accursed man-slaying serpent that the sentence of death pronounced against them by God would not take [immediate] effect, when He said, “For in the day that ye eat thereof, ye shall surely die?” And not this merely, but that along with the impunity4820
Gen. iii. 19.
4820 The Greek reads the barbarous word ἀθριξίᾳ, which Massuet thinks is a corruption of ἀθανασίᾳ, immortality. We have, however, followed the conjecture of Harvey, who would substitute ἀπληξίᾳ, which seems to agree better with the context. [attending their sin] the eyes of those should be opened who had not seen until then? But with the opening [of their eyes] referred to, they made entrance upon the path of death.
Anf-03 v.iv.vi.ix Pg 11 That, therefore, which came from the ground shall return to the ground. Now that falls down which returns to the ground; and that rises again which falls down. “Since by man came death, by man came also the resurrection.”5590
Gen. iii. 19. [“Was not said unto the Soul”—says our own Longfellow, in corresponding words.]
Anf-03 v.v.xxxi Pg 15 and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10.
Anf-03 v.viii.vi Pg 9 that are submissive to the bishop, to the presbytery, and to the deacons: may I have my portion with them from God! <index subject1="Works" subject2="good" title="95" id="v.viii.vi-p9.1"/><index subject1="Good deeds" title="95" id="v.viii.vi-p9.2"/>Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates,1106
Comp. chap. ii. etc.
1106 Or, “assessors.” and servants of God. Please ye Him under whom ye fight, and from whom ye shall receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may obtain for them a most worthy1107
1107 Literally, “worthy of God.” recompense. Be long-suffering, therefore, with one another, in meekness, and God shall be so with you. May I have joy of you for ever!1108
1108 Comp. Ignatius’ Epistle to the Ephesians, chap. ii.
Anf-03 v.viii.xviii Pg 10 Even the man who has not heard the sentence, sees the fact. No death but is the ruin of our limbs. This destiny of the body the Lord also described, when, clothed as He was in its very substance, He said, “Destroy this temple, and in three days I will raise it up again.”7389
Gen. iii. 19.
Anf-03 v.viii.xxvi Pg 3 In respect, of course, to his fleshly substance, which had been taken out of the ground, and which was the first to receive the name of man, as we have already shown,7462
Gen. iii. 19.
7462 See above, ch. v. does not this passage give one instruction to interpret in relation to the flesh also whatever of wrath or of grace God has determined for the earth, because, strictly speaking, the earth is not exposed to His judgment, since it has never done any good or evil? “Cursed,” no doubt, it was, for it drank the blood of man;7463
Anf-03 v.viii.lii Pg 14 because it was taken out of the earth. And it was from this circumstance that the apostle borrowed his phrase of the flesh being “sown,” since it returns to the ground, and the ground is the grand depository for seeds which are meant to be deposited in it, and again sought out of it. And therefore he confirms the passage afresh, by putting on it the impress (of his own inspired authority), saying, “For so it is written;”7686
Gen. iii. 19.
Anf-03 v.iii.vii Pg 11 Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion.
1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921
1921 Molestam. even to itself, retracting everything, and really treating of1922
1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923
Anf-01 ix.vii.xiii Pg 5 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
Isa. lvii. 16.
Anf-03 iv.xi.xi Pg 6 And again: “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”1565
Tertullian’s reading of Isa. lvii. 16.
Anf-03 v.v.xxxii Pg 14 In like manner the same Wisdom says of the waters, “Also when He made the fountains strong, things which6468
Flatum: “breath;” so LXX. of Isa. lvii. 16.
6468 Fontes, quæ. are under the sky, I was fashioning6469
6469 Modulans. them along with Him.”6470
Treasury of Scriptural Knowledge, Chapter 34
VERSE (15) - Ge 3:19 Ps 90:3-10 Ec 12:7 Isa 27:4; 57:16
PARALLEL VERSE BIBLE