Job 36:16 - Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness."> Job 36:16, 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, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33




    LXX- Greek Septuagint - Job 36:16

    και 2532 προσετι ηπατησεν σε 4571 εκ 1537 στοματος 4750 εχθρου 2190 αβυσσος καταχυσις υποκατω 5270 αυτης 846 και 2532 κατεβη 2597 5627 τραπεζα 5132 σου 4675 πληρης 4134 πιοτητος 4096

    Douay Rheims Bible

    Therefore he shall set thee at
    large out of the narrow mouth, and which hath no foundation under it : and the rest of thy table shall be full of fatness.

    King James Bible - Job 36:16

    Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.

    World English Bible

    Yes, he would have allured you out of distress, into a broad
    place, where there is no restriction. That which is set on your table would be full of fatness.

    World Wide Bible Resources

    Job 36:16

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

    Anf-01 viii.iv.cxxiii Pg 13
    Isa. xlii. 1–4.

    As therefore from the one man Jacob, who was surnamed Israel, all your nation has been called Jacob and Israel; so we from Christ, who begat us unto God, like Jacob, and Israel, and Judah, and Joseph, and David, are called and are the true sons of God, and keep the commandments of Christ.”

    Anf-01 viii.iv.cxxxv Pg 3
    Isa. xlii. 1–4.

    Then is it Jacob the patriarch in whom the Gentiles and yourselves shall trust? or is it not Christ? <index subject1="Christians" subject2="are the true Israel" title="267" id="viii.iv.cxxxv-p3.2"/>As, therefore, Christ is the Israel and the Jacob, even so we, who have been quarried out from the bowels of Christ, are the true Israelitic race. But let us attend rather to the very word: ‘And I will bring forth,’ He says, ‘the seed out of Jacob, and out of Judah: and it shall inherit My holy mountain; and Mine Elect and My servants shall possess the inheritance, and shall dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor shall be a resting-place of cattle for the people who have sought Me. But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’2472


    Anf-03 v.ix.xi Pg 9
    Isa. xlii. 1.

    Hear also what He says to the Son: “Is it a great thing for Thee, that Thou shouldest be called my Son to raise up the tribes of Jacob, and to restore the dispersed of Israel? I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.”7882


    Anf-01 vi.ii.v Pg 13
    Isa. l. 6, 7.

    Anf-01 Pg 6
    Isa. l. 7.

    And the prophet says again, “The stone which the builders rejected, the same has become the head of the corner.”1498


    Anf-01 Pg 94
    Isa. l. 8, 9 (loosely quoted).

    and, “Woe unto you, for ye shall wax old as doth a garment, and the moth shall eat you up;” and, “All flesh shall be humbled, and the Lord alone shall be exalted in the highest,”4333


    Anf-01 Pg 3
    Isa. l. 9.

    And again the prophet says, “Since1495

    1495 The Latin omits “since,” but it is found in all the Greek mss.

    as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust1496


    Anf-02 vi.iv.iii Pg 186.1

    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-02 vi.iii.i.vii Pg 28.1

    Anf-03 v.iv.v.xxv Pg 50
    Ex. xx. 12 and Deut. vi. 2.

    and the Lord to have therefore answered him according to the law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength,”4513


    Anf-02 vi.iv.i.xxvii Pg 17.1

    Anf-02 vi.iv.i.vii Pg 9.1

    Anf-02 Pg 12.1

    Anf-02 vi.iv.i.i Pg 4.1

    Anf-02 Pg 5.1

    Anf-03 v.v.xviii Pg 15
    See Prov. viii.

    Let Hermogenes then confess that the very Wisdom of God is declared to be born and created, for the especial reason that we should not suppose that there is any other being than God alone who is unbegotten and uncreated. For if that, which from its being inherent in the Lord6304

    6304 Intra Dominum.

    was of Him and in Him, was yet not without a beginning,—I mean6305

    6305 Scilicet.

    His wisdom, which was then born and created, when in the thought of God It began to assume motion6306

    6306 Cœpti agitari.

    for the arrangement of His creative works,—how much more impossible6307

    6307 Multo magis non capit.

    is it that anything should have been without a beginning which was extrinsic to the Lord!6308

    6308 Extra Dominum.

    But if this same Wisdom is the Word of God, in the capacity6309

    6309 Sensu.

    of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word?  Not to say that6310

    6310 Nedum.

    what is unbegotten is stronger than that which is born, and what is not made more powerful than that which is made.  Because that which did not require a Maker to give it existence, will be much more elevated in rank than that which had an author to bring it into being. On this principle, then,6311

    6311 Proinde.

    if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”6312


    Anf-02 Pg 5.1

    Anf-02 vi.iv.i.xiii Pg 9.1

    Anf-03 v.iv.v.xvi Pg 35
    Deut. xv. 7, 8.

    Loans are not usually given, except to such as ask for them. On this subject of lending,4068

    4068 De fenore.

    however, more hereafter.4069

    4069 Below, in the next chapter.

    Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

    4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

    For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

    4071 Prior ea.

    which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

    4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

    upon strangers? Since, however, the second step4073

    4073 Gradus.

    in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

    4074 Cujus non extitit primus.

    Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

    4075 In proximos.

    intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

    4076 Sacramentum.

    was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077


    Anf-01 Pg 28
    Prov. xix. 17.

    For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056


    Anf-02 vi.iii.ii.xiii Pg 33.1

    Anf-02 vi.iii.iii.iv Pg 14.1

    Anf-02 vi.iv.iii Pg 105.1

    Anf-03 v.iv.iii.xix Pg 19
    Ps. xxxiii. 18, 19, slightly altered.

    “Many are the afflictions of the righteous, but the Lord delivereth them out of them all.”2939


    Npnf-201 iii.xv.x Pg 13

    Anf-02 vi.iii.ii.viii Pg 6.1

    Anf-02 vi.iv.v.xi Pg 14.1

    Anf-01 viii.ii.lxiii Pg 2
    Isa. i. 3.

    And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, “No one knoweth the Father, but the Son; nor the Son, but the Father, and they to whom the Son revealeth Him.”1899


    Anf-01 ix.ii.xx Pg 2
    Isa. i. 3.

    they pervert his words to mean ignorance of the invisible Bythus. And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,”2907


    Anf-01 viii.ii.xxxvii Pg 2
    Isa. i. 3. This quotation varies only in one word from that of the LXX.

    And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”1842


    Anf-01 viii.ii.lxiii Pg 6
    Isa. i. 3.

    And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.”1903


    Anf-02 vi.iii.i.ix Pg 15.1

    Anf-02 vi.ii.x Pg 6.1

    Anf-02 vi.iii.ii.viii Pg 36.1

    Anf-02 vi.iv.v.viii Pg 32.1

    Anf-03 Pg 14
    Isa. i. 2, 3.

    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

    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.xxv Pg 38
    Isa. i. 3.

    nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”4501


    Anf-03 vi.vii.iv Pg 11
    Obsequii. For the sentiment, compare Isa. i. 3.

    Finally, (the creatures) which obey, acknowledge their masters. Do we hesitate to listen diligently to Him to whom alone we are subjected—that is, the Lord?  But how unjust is it, how ungrateful likewise, not to repay from yourself the same which, through the indulgence of your neighbour, you obtain from others, to him through whom you obtain it!  Nor needs there more words on the exhibition of obedience9040

    9040 Obsequii.

    due from us to the Lord God; for the acknowledgment9041

    9041 See above, “the creatures…acknowledge their masters.”

    of God understands what is incumbent on it.  Lest, however, we seem to have inserted remarks on obedience9042

    9042 Obsequio.

    as something irrelevant, (let us remember) that obedience9043

    9043 Obsequio.

    itself is drawn from patience. Never does an impatient man render it, or a patient fail to find pleasure9044

    9044 “Oblectatur” Oehler reads with the mss.  The editors, as he says, have emended “Obluctatur,” which Mr. Dodgson reads.

    in it. Who, then, could treat largely (enough) of the good of that patience which the Lord God, the Demonstrator and Acceptor of all good things, carried about in His own self?9045

    9045 See the previous chapter.

    To whom, again, would it be doubtful that every good thing ought, because it pertains9046

    9046 See the previous chapter.

    to God, to be earnestly pursued with the whole mind by such as pertain to God? By means of which (considerations) both commendation and exhortation9047

    9047 See chap. i.

    on the subject of patience are briefly, and as it were in the compendium of a prescriptive rule, established.9048

    9048 [All our author’s instances of this principle of the Præscriptio are noteworthy, as interpreting its use in the Advs. Hæreses.]

    Anf-03 Pg 27
    Isa. i. 3.

    and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”5862


    Anf-03 v.iv.iv.xxiii Pg 9
    Isa. i. 3, 4.

    So likewise that conditional threat of the sword, “If ye refuse and hear me not, the sword shall devour you,”3423


    Anf-03 v.iv.v.xxi Pg 36
    Isa. lvii. i.

    When does this more frequently happen than in the persecution of His saints? This, indeed, is no ordinary matter,4291

    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


    Anf-02 vi.ii.xi Pg 15.2

    Treasury of Scriptural Knowledge, Chapter 36

    VERSE 	(16) - 

    Job 19:8; 42:10-17 Ps 18:19; 31:8; 40:1-3; 118:5


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