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  • PARALLEL HISTORY BIBLE - Job 34:8


    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, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37

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    LXX- Greek Septuagint - Job 34:8

    ουχ 3756 αμαρτων ουδε 3761 ασεβησας η 2228 1510 5753 3739 3588 οδου 3598 κοινωνησας μετα 3326 ποιουντων τα 3588 ανομα του 3588 πορευθηναι 4198 5677 μετα 3326 ασεβων 765

    Douay Rheims Bible

    Who goeth in
    company with them that work iniquity, and walketh with wicked men?

    King James Bible - Job 34:8

    Which goeth in company with the workers of iniquity, and walketh with wicked men.

    World English Bible

    Who goes in
    company with the workers of iniquity, and walks with wicked men?

    World Wide Bible Resources


    Job 34:8

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

    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 ii.ii.xxx Pg 4
    Job xi. 2, 3. The translation is doubtful. [But see Septuagint.]

    Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. 92:3 98:4,5 144:9 149:3 150:3-6


    Npnf-201 iv.vi.i.xxxviii Pg 9


    Npnf-201 iii.xv.ix Pg 19


    Npnf-201 iv.vi.i.xxxviii Pg 9


    Anf-01 ix.iv.x Pg 24
    Prov. v. 22.

    Therefore did the Spirit of God descend upon Him, [the Spirit] of Him who had promised by the prophets that He would anoint Him, so that we, receiving from the abundance of His unction, might be saved. Such, then, [is the witness] of Matthew.


    Anf-02 vi.iv.ii.xvi Pg 4.1


    Anf-01 ix.vi.xv Pg 5
    Isa. xliii. 5.

    Inasmuch as then, “wheresoever the carcase is, there shall also the eagles be gathered together,”3964

    3964


    Anf-03 v.iv.v.xiii Pg 31
    Isa. xlix. 12.

    Concerning whom He says again: “Lift up thine eyes round about, and behold, all these have gathered themselves together.”3933

    3933


    Anf-03 vi.iii.xix Pg 9
    Jer. xxxi. 8, xxxviii. 8 in LXX., where ἐν ἑορτῇ φασέκ is found, which is not in the English version.

    However, every day is the Lord’s; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.


    Anf-01 ix.vii.xxxv Pg 16
    Jer. xxxi. 10, etc.

    Now, in the preceding book4760

    4760 See. iv. 8, 3.

    I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless.4761

    4761


    Anf-01 v.vi.v Pg 6
    Comp. Ps. li. 12 (LXX.).

    and true, and the Author of [saving] knowledge.921

    921 Literally, “teaching.”

    For there is one God of the Old and New Testament, “one Mediator between God and men,” for the creation of both intelligent and sensitive beings, and in order to exercise a beneficial and suitable providence [over them]. There is also one Comforter, who displayed922

    922 Or, “wrought.”

    His power in Moses, and the prophets, and apostles. All the saints, therefore, were saved by Christ, hoping in Him, and waiting for Him; and they obtained through Him salvation, being holy ones, worthy of love and admiration, having testimony borne to them by Jesus Christ, in the Gospel of our common hope.


    Anf-01 ix.iv.xviii Pg 8
    Ps. li. 12.

    who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord’s ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter,3620

    3620


    Anf-02 vi.iv.i.i Pg 25.1


    Anf-03 iv.xi.xv Pg 9
    Ps. li. 12.

    and Paul declares, “With the heart man believeth unto righteousness,”1590

    1590


    Anf-03 vi.iv.xii Pg 5
    Ps. li. 12.

    No one grants reception to his adversary: no one grants admittance except to his compeer.


    Anf-03 v.iv.v.xxxiii Pg 6
    What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon.  This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler).

    For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776

    4776 Ab actu.

    relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777

    4777 Auctorem.

    of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778

    4778 Famulatam.

    to it, He hurled4779

    4779 Ammentavit.

    this sentence against them, “Ye cannot serve God and mammon.”4780

    4780


    Anf-01 ix.vi.xxi Pg 31
    Isa. vi. 5.

    pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.4086

    4086


    Anf-01 viii.iv.lxxv Pg 4
    Isa. vi. 8.

    And that the prophet whose name was changed, Jesus [Joshua], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, especially after we have such2233

    2233 Or, “so many.”

    Scriptures, from which it can be plainly perceived that He became so according to the will of the Father?


    Anf-03 v.iv.v.xiv Pg 14
    Ps. lxxii. 12, 13, 14.

    Again:  “The wicked shall be turned into hell, even all the nations that forget God; because the needy shall not alway be forgotten; the endurance of the poor shall not perish for ever.”3946

    3946


    Anf-01 ii.ii.lvi Pg 9
    Job v. 17–26.

    Ye see, beloved, that protection is afforded to those that are chastened of the Lord; for since God is good, He corrects us, that we may be admonished by His holy chastisement.


    Anf-01 v.ii.ix Pg 10
    Ps. cxix. 1.

    Now the way is unerring, namely, Jesus Christ. For, says He, “I am the way and the life.”550

    550


    Anf-02 vi.iv.vi.xii Pg 5.1


    Npnf-201 iv.viii.xvii Pg 11


    Anf-02 vi.iv.ii.xviii Pg 28.2


    Anf-03 iv.ix.xiii Pg 23
    See Joel ii. 22.

    —not that “tree” in paradise which yielded death to the protoplasts, but the “tree” of the passion of Christ, whence life, hanging, was by you not believed!1402

    1402 See c. xi. above, and the note there.

    For this “tree” in a mystery,1403

    1403 Sacramento.

    it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived;1404

    1404


    Anf-03 vi.vii.iii Pg 3
    So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

    but what is that which, in a certain way, has been grasped by hand9027

    9027 *marg:


    Npnf-201 iii.vii.ii Pg 50


    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?
    *marg:


    Anf-02 vi.iii.i.viii Pg 47.1


    Anf-03 vi.ii.ii Pg 3
    Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.

    For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458

    1458


    Anf-03 vi.vii.v Pg 7
    See Ps. viii. 4–6.

    For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne. What that angel of perdition9053

    9053 Compare the expression in de Idol. iv., “perdition of blood” ="bloody perdition,” and the note there.  So here “angel of perdition” may ="lost angel.”

    first was—malicious or impatient—I scorn to inquire: since manifest it is that either impatience took its rise together with malice, or else malice from impatience; that subsequently they conspired between themselves; and that they grew up indivisible in one paternal bosom. But, however, having been instructed, by his own experiment, what an aid unto sinning was that which he had been the first to feel, and by means of which he had entered on his course of delinquency, he called the same to his assistance for the thrusting of man into crime. The woman,9054

    9054 Mulier. See de Orat. c. xxii.

    immediately on being met by him—I may say so without rashness—was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,9055

    9055


    Anf-03 vi.vii.iii Pg 3
    So Mr. Dodgson; and La Cerda, as quoted by Oehler. See Ps. cxxxi. 1 in LXX., where it is Ps. cxxx.

    but what is that which, in a certain way, has been grasped by hand9027

    9027 *marg:


    Npnf-201 iii.vii.ii Pg 50


    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?
    *marg:


    Anf-02 vi.iii.i.viii Pg 47.1


    Anf-03 vi.ii.ii Pg 3
    Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc.

    For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458

    1458


    Anf-03 vi.vii.v Pg 7
    See Ps. viii. 4–6.

    For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne. What that angel of perdition9053

    9053 Compare the expression in de Idol. iv., “perdition of blood” ="bloody perdition,” and the note there.  So here “angel of perdition” may ="lost angel.”

    first was—malicious or impatient—I scorn to inquire: since manifest it is that either impatience took its rise together with malice, or else malice from impatience; that subsequently they conspired between themselves; and that they grew up indivisible in one paternal bosom. But, however, having been instructed, by his own experiment, what an aid unto sinning was that which he had been the first to feel, and by means of which he had entered on his course of delinquency, he called the same to his assistance for the thrusting of man into crime. The woman,9054

    9054 Mulier. See de Orat. c. xxii.

    immediately on being met by him—I may say so without rashness—was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,9055

    9055 *marg:


    Anf-02 vi.iv.ii.xix Pg 3.1


    Anf-02 vi.iv.ii.xxiii Pg 27.2


    Anf-02 vi.iv.iii Pg 14.1


    Anf-01 ix.vi.xviii Pg 25
    Hos. vi. 6.

    Besides, our Lord also exhorted them to the same effect, when He said, “But if ye had known what [this] meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.”4028

    4028


    Anf-02 vi.iv.iv.v Pg 43.1


    Anf-02 vi.v Pg 129.1


    Anf-03 v.iv.iii.xiii Pg 10
    Hos. vi. 6.

    be feared because He dislikes sin; be loved, because He prefers the sinner’s repentance to his death;2865

    2865


    Anf-03 v.iv.iii.xvii Pg 5
    Hos. vi. 6.

    averting from the Ninevites the ruin which had been already denounced against them,2901

    2901


    Anf-03 v.iv.v.xvii Pg 30
    Hos. vi. 6.

    If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? “Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you:  good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again.”4121

    4121


    Anf-03 v.iv.v.xviii Pg 48
    Hos. vi. 6.

    But even if the stimulus of her repentance proceeded from her faith, she heard her justification by faith through her repentance pronounced in the words, “Thy faith hath saved thee,” by Him who had declared by Habakkuk, “The just shall live by his faith.”4183

    4183


    Anf-03 vi.ii.viii Pg 11
    Hos. vi. 6; Matt. ix. 13. The words in Hosea in the LXX. are, διότι ἕλεος θέλω ἤ θυσίαν (al. καὶ οὐ θυσίαν).

    The heavens, and the angels who are there, are glad at a man’s repentance.8498

    8498


    Anf-03 v.iv.v.xxvii Pg 15
    Matt. ix. 13, xii. 7; comp. Hos. viii. 6.

    For He subjoins the command: “Give what ye possess as alms, and all things shall be clean unto you.”4588

    4588


    Anf-03 iv.ix.ix Pg 32
    Ps. xlv. 3, clause 1 (in LXX. Ps. xliv. 4).

    But what do you read above concerning the Christ? “Blooming in beauty above the sons of men; grace is outpoured in thy lips.”1277

    1277


    Anf-01 ix.vi.ix Pg 11
    This clause is differently quoted by Antonius Melissa and John Damascenus, thus: Πᾶς βασιλεὺς δίκαιος ἱερατικὴν ἔχει τάξιν, i.e., Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5; 9. [And with St. Peter’s testimony to the priesthood of the laity, compare the same under the law. Ex. xix. 6. The Western Church has recognised the “Episcopate ab extra” of sovereigns; while, in the East, it has grown into Cæsaropapism.]

    And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, “Who said unto his father and to his mother, I have not known thee; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Thy commandments, and observed Thy covenant.”3889

    3889


    Anf-02 vi.iv.ix Pg 240.1


    Anf-02 vi.iii.ii.ii Pg 5.1


    Anf-02 vi.iii.ii.ii Pg 5.1


    Npnf-201 iii.xii.xxii Pg 12


    Anf-02 vi.iv.iii Pg 249.1


    Treasury of Scriptural Knowledge, Chapter 34

    VERSE 	(8) - 

    Job 2:10; 11:3; 15:5 Ps 1:1; 26:4; 50:18; 73:12-15 Pr 1:15; 2:12; 4:14


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