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PARALLEL HISTORY BIBLE - Job 38:19


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LXX- Greek Septuagint - Job 38:19

ποια 4169 δε 1161 γη 1093 αυλιζεται το 3588 φως 5457 σκοτους 4655 δε 1161 ποιος ο 3588 3739 τοπος 5117

Douay Rheims Bible

Where is the way where light dwelleth, and where is the place of darkness :

King James Bible - Job 38:19

Where is the way where light dwelleth? and as for darkness, where is the place thereof,

World English Bible

"What is the way to the dwelling of light? As for darkness, where is its place,

World Wide Bible Resources


Job 38:19

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

Anf-01 ix.vi.xxxiii Pg 4
Gen. i. 3.

and as we read in the Gospel, “All things were made by Him; and without Him was nothing made;”4245

4245


Anf-02 vi.iv.v.xiv Pg 17.1


Anf-03 v.iv.iii.iv Pg 8
Gen. i.

not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

As yet the Word knew no malediction, because He was a stranger to malefaction.2747

2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

2748 Bonitas et quidem operantior.

with no imperious word, but with friendly hand preceded by an almost affable2749

2749 Blandiente.

utterance: “Let us make man in our image, after our likeness.”2750

2750


Anf-03 v.iv.vi.xi Pg 44
Gen. i. 3.

And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles”5721

5721


Anf-03 v.v.iii Pg 12
Gen. i. 3, etc.

but nowhere do we yet find the Lord. But when He completed the whole creation, and especially man himself, who was destined to understand His sovereignty in a way of special propriety, He then is designated6161

6161 Cognominatur: as if by way of surname, Deus Dominus.

Lord. Then also the Scripture added the name Lord: “And the Lord God, Deus Dominus, took the man, whom He had formed;”6162

6162


Anf-03 v.ix.vii Pg 4
Gen. i. 3.

This is the perfect nativity of the Word, when He proceeds forth from Godformed7825

7825 Conditus. [See Theophilus To Autolycus, cap. x. note 1, p. 98, Vol. II. of this series. Also Ibid. p. 103, note 5. On the whole subject, Bp. Bull, Defensio Fid. Nicænæ. Vol. V. pp. 585–592.]

by Him first to devise and think out all things under the name of Wisdom—“The Lord created or formed7826

7826 Condidit.

me as the beginning of His ways;”7827

7827


Anf-03 v.ix.xii Pg 6
Gen. i. 3.

Immediately there appears the Word, “that true light, which lighteth man on his coming into the world,”7898

7898


Anf-01 viii.i Pg 6
He quotes Plato’s reference, e.g., to the X.; but the Orientals delighted in such conceits. Compare the Hebrew critics on the ה (in Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York, 1838.

If Plato had left us nothing but the Timæus, a Renan would doubtless have reproached him as of feeble intellectual power. So a dancing-master might criticise the movements of an athlete, or the writhings of St. Sebastian shot with arrows. The practical wisdom of Justin using the rhetoric of his times, and discomfiting false philosophy with its own weapons, is not appreciated by the fastidious Parisian. But the manly and heroic pleadings of the man, for a despised people with whom he had boldly identified himself; the intrepidity with which he defends them before despots, whose mere caprice might punish him with death; above all, the undaunted spirit with which he exposes the shame and absurdity of their inveterate superstition and reproaches the memory of Hadrian whom Antoninus had deified, as he had deified Antinous of loathsome history,—these are characteristics which every instinct of the unvitiated soul delights to honour. Justin cannot be refuted by a sneer.


Anf-03 v.iv.iii.iv Pg 8
Gen. i.

not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated2745

2745 Dispungens, i.e., examinans et probans et ita quasi consummans (Oehler).

the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act.2746

2746 This twofold virtue is very tersely expressed: “Sic et benedicebat quæ benefaciebat.”

As yet the Word knew no malediction, because He was a stranger to malefaction.2747

2747 This, the translator fears, is only a clumsy way of representing the terseness of our author’s “maledicere” and “malefacere.”

We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? That image was wrought out by a goodness even more operative than its wont,2748

2748 Bonitas et quidem operantior.

with no imperious word, but with friendly hand preceded by an almost affable2749

2749 Blandiente.

utterance: “Let us make man in our image, after our likeness.”2750

2750


Anf-03 v.iv.iii.iii Pg 11
Gen. i. 14.

Previous, then, to this temporal course, (the goodness) which created time had not time; nor before that beginning which the same goodness originated, had it a beginning.  Being therefore without all order of a beginning, and all mode of time, it will be reckoned to possess an age, measureless in extent2734

2734 Immensa.

and endless in duration;2735

2735 Interminabili.

nor will it be possible to regard it as a sudden or adventitious or impulsive emotion, because it has nothing to occasion such an estimate of itself; in other words, no sort of temporal sequence.  It must therefore be accounted an eternal attribute, inbred in God,2736

2736 Deo ingenita “Natural to,” or “inherent in.”

and everlasting,2737

2737 Perpetua. [Truly, a sublime Theodicy.]

and on this account worthy of the Divine Being, putting to shame for ever2738

2738 Suffundens jam hinc.

the benevolence of Marcion’s god, subsequent as he is to (I will not say) all beginnings and times, but to the very malignity of the Creator, if indeed malignity could possibly have been found in goodness.


Anf-03 v.iv.vi.vi Pg 12
Gen. i. 14, inexactly quoted.

it clearly follows that the ages belong to the Creator, and that nothing of what was fore-ordained before the ages can be said to be the property of any other being than Him who claims the ages also as His own. Else let Marcion show that the ages belong to his god. He must then also claim the world itself for him; for it is in it that the ages are reckoned, the vessel as it were5436

5436 Quodammodo.

of the times, as well as the signs thereof, or their order. But he has no such demonstration to show us. I go back therefore to the point, and ask him this question: Why did (his god) fore-ordain our glory before the ages of the Creator? I could understand his having predetermined it before the ages, if he had revealed it at the commencement of time.5437

5437 Introductione sæculi.

But when he does this almost at the very expiration of all the ages5438

5438 Pæne jam totis sæculis prodactis.

of the Creator, his predestination before the ages, and not rather within the ages, was in vain, because he did not mean to make any revelation of his purpose until the ages had almost run out their course. For it is wholly inconsistent in him to be so forward in planning purposes, who is so backward in revealing them.


Anf-03 v.ix.xii Pg 10
Gen. i. 14; 16.

But all the rest of the created things did He in like manner make, who made the former ones—I mean the Word of God, “through whom all things were made, and without whom nothing was made.”7902

7902


Anf-01 viii.iv.cxxi Pg 3
So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]

as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, ‘His name shall rise up above the sun.’ And again, Zechariah says, ‘His name is the East.’2414

2414


Anf-01 viii.iv.lv Pg 2
Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.]

God has given to the nations to worship as gods; and oftentimes the prophets, employing2120

2120 Or, “misusing.”

this manner of speech, say that ‘thy God is a God of gods, and a Lord of lords,’ adding frequently, ‘the great and strong and terrible [God].’ For such expressions are used, not as if they really were gods, but because the Scripture is teaching us that the true God, who made all things, is Lord alone of those who are reputed gods and lords. And in order that the Holy Spirit may convince [us] of this, He said by the holy David, ‘The gods of the nations, reputed gods, are idols of demons, and not gods;’2121

2121


Anf-01 ix.iv.vii Pg 32
Deut. iv. 19.

And Moses himself, being a man of God, was indeed given as a god before Pharaoh;3356

3356


Anf-02 iv.ii.ii.xxxv Pg 4.1


Anf-02 vi.iv.vi.xiv Pg 15.1


Anf-01 ix.vi.xli Pg 3
Isa. xlv. 7.

thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them.


Anf-03 v.iv.ii.ii Pg 7
Isa. xlv. 7.

inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil,2353

2353 Mala.

and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit.  Accordingly, finding in Christ a different disposition, as it were—one of a simple and pure benevolence2354

2354 [This purely good or goodish divinity is an idea of the Stoics. De Præscript. chap. 7.]

—differing from the Creator, he readily argued that in his Christ had been revealed a new and strange2355

2355 Hospitam.

divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy.


Anf-03 v.iv.ii.xvi Pg 8
“I make peace, and create evil,” Isa. xlv. 7.

And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things.


Anf-03 v.iv.iii.xxiv Pg 16
Isa. xlv. 7.

and, “I frame evil against you;”3002

3002


Anf-03 v.iv.iii.xiv Pg 4
See Isa. xlv. 7.

—so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala pœnæ, confine to each of the two classes its own author,—the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (pœnæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin.  Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good—evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population,2869

2869 Hospitis populi conflictatricem.

was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced2870

2870 Subministrari. In Apol. ii., the verb ministrare is used to indicate Satan’s power in influencing men. [The translator here corrects his own word seduced and I have substituted his better word influenced. The Lord gave him over to Satan’s influence.]

to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude.2871

2871


Anf-03 v.iv.v.i Pg 35
Isa. xlv. 7.

from which you are used even to censure Him with the imputation of fickleness and inconstancy, as if He forbade what He commanded, and commanded what He forbade. Why, then, have you not reckoned up the Antitheses also which occur in the natural works of the Creator, who is for ever contrary to Himself? You have not been able, unless I am misinformed, to recognise the fact,3510

3510 Recogitare.

that the world, at all events,3511

3511 Saltim.

even amongst your people of Pontus, is made up of a diversity of elements which are hostile to one another.3512

3512 Æmularum invicem.

It was therefore your bounden duty first to have determined that the god of the light was one being, and the god of darkness was another, in such wise that you might have been able to have distinctly asserted one of them to be the god of the law and the other the god of the gospel. It is, however, the settled conviction already3513

3513 Præjudicatum est.

of my mind from manifest proofs, that, as His works and plans3514

3514 In the external world.

exist in the way of Antitheses, so also by the same rule exist the mysteries of His religion.3515

3515 Sacramenta.



Anf-03 v.v.xxxii Pg 7
Isa. xlv. 7.

Of the wind6461

6461


Treasury of Scriptural Knowledge, Chapter 38

VERSE 	(19) - 

:12,13 Ge 1:3,4,14-18 De 4:19 Isa 45:7 Joh 1:9; 8:12


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