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PARALLEL HISTORY BIBLE - Job 12:5
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εις 1519 χρονον 5550 γαρ 1063 τακτον ητοιμαστο πεσειν 4098 5629 υπο 5259 αλλους 243 οικους 3624 τε 5037 αυτου 847 εκπορθεισθαι υπο 5259 ανομων 459
Douay Rheims Bible The lamp despised in the thoughts of the rich, is ready for the time appointed.
King James Bible - Job 12:5 He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease.
World English Bible In the thought of him who is at ease there is contempt for misfortune. It is ready for them whose foot slips.
World Wide Bible Resources
Job 12:5
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.iii.xviii Pg 4
Deut. xxxii. 35; Rom. xii. 19. Therefore, in the meanwhile, the commission of wrong was to be checked2914 2914 Repastinaretur. by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded2915 2915 Æstuata. injury, whilst by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained,2916 2916 Qua et alias. even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men’s food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels’ food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite.2917 2917 Ventris. For “the people sat down to eat and to drink, and rose up to play.”2918 2918
Anf-03 v.iv.v.xvi Pg 15
Deut. xxxii. 35; comp. Rom. xii. 19 and Heb. x. 30. He thereby teaches that patience calmly waits for the infliction of vengeance. Therefore, inasmuch as it is incredible4048 4048 Fidem non capit. that the same (God) should seem to require “a tooth for a tooth and an eye for an eye,” in return for an injury, who forbids not only all reprisals, but even a revengeful thought or recollection of an injury, in so far does it become plain to us in what sense He required “an eye for an eye and a tooth for a tooth,”—not, indeed, for the purpose of permitting the repetition of the injury by retaliating it, which it virtually prohibited when it forbade vengeance; but for the purpose of restraining the injury in the first instance, which it had forbidden on pain of retaliation or reciprocity;4049 4049 Talione, opposito. so that every man, in view of the permission to inflict a second (or retaliatory) injury, might abstain from the commission of the first (or provocative) wrong. For He knows how much more easy it is to repress violence by the prospect of retaliation, than by the promise of (indefinite) vengeance. Both results, however, it was necessary to provide, in consideration of the nature and the faith of men, that the man who believed in God might expect vengeance from God, while he who had no faith (to restrain him) might fear the laws which prescribed retaliation.4050 4050 Leges talionis. [Judicial, not personal, reprisals.] This purpose4051 4051 Voluntatem. of the law, which it was difficult to understand, Christ, as the Lord of the Sabbath and of the law, and of all the dispensations of the Father, both revealed and made intelligible,4052 4052 Compotem facit. That is, says Oehler, intellectus sui. when He commanded that “the other cheek should be offered (to the smiter),” in order that He might the more effectually extinguish all reprisals of an injury, which the law had wished to prevent by the method of retaliation, (and) which most certainly revelation4053 4053 Prophetia. had manifestly restricted, both by prohibiting the memory of the wrong, and referring the vengeance thereof to God. Thus, whatever (new provision) Christ introduced, He did it not in opposition to the law, but rather in furtherance of it, without at all impairing the prescription4054 4054 Disciplinas: or, “lessons.” of the Creator. If, therefore,4055 4055 Denique. one looks carefully4056 4056 Considerem, or, as some of the editions have it, consideremus. into the very grounds for which patience is enjoined (and that to such a full and complete extent), one finds that it cannot stand if it is not the precept of the Creator, who promises vengeance, who presents Himself as the judge (in the case). If it were not so,4057 4057 Alioquin. —if so vast a weight of patience—which is to refrain from giving blow for blow; which is to offer the other cheek; which is not only not to return railing for railing, but contrariwise blessing; and which, so far from keeping the coat, is to give up the cloak also—is laid upon me by one who means not to help me,—(then all I can say is,) he has taught me patience to no purpose,4058 4058 In vacuum. because he shows me no reward to his precept—I mean no fruit of such patience. There is revenge which he ought to have permitted me to take, if he meant not to inflict it himself; if he did not give me that permission, then he should himself have inflicted it;4059 4059 Præstare, i.e., debuerat præstare. since it is for the interest of discipline itself that an injury should be avenged. For by the fear of vengeance all iniquity is curbed. But if licence is allowed to it without discrimination,4060 4060 Passim. it will get the mastery—it will put out (a man’s) both eyes; it will knock out4061 4061 Excitatura. every tooth in the safety of its impunity. This, however, is (the principle) of your good and simply beneficent god—to do a wrong to patience, to open the door to violence, to leave the righteous undefended, and the wicked unrestrained! “Give to every one that asketh of thee”4062 4062
Anf-03 vi.vii.x Pg 13
Deut. xxxii. 35; Ps. xciv. 1; Rom. xii. 19; Heb. x. 30. that is, Leave patience to me, and I will reward patience. For when He says, “Judge not, lest ye be judged,”9122 9122
Anf-01 ii.ii.xvi Pg 6
Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71 71
Anf-01 ix.vi.xxxiv Pg 4
Isa. liii. 3. and sat upon the foal of an ass,4256 4256
Anf-01 ix.vi.xxxiv Pg 74
Isa. liii. 3. and sitting upon the foal of an ass,4314 4314
Anf-02 vi.iii.iii.i Pg 13.1
Anf-02 vi.iv.ii.v Pg 20.1
Anf-03 v.iv.iv.vii Pg 7
Isa. liii. 2, 3, according to the Septuagint. “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;”3185 3185
Anf-03 iv.ix.ix Pg 67
See Isa. liii. 3; 7, in LXX.; and comp. Ps. xxxviii. 17 (xxxvii. 18 in LXX.) in the “Great Bible” of 1539. If He “neither did contend nor shout, nor was His voice heard abroad,” who “crushed not the bruised reed”—Israel’s faith, who “quenched not the burning flax”1309 1309
Anf-03 iv.ix.xiv Pg 4
See Ps. xxxviii. 17 in the “Great Bible” (xxxvii. 18 in LXX.). Also Isa. liii. 3 in LXX. and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,”1447 1447
Anf-03 v.iv.iv.xvii Pg 13
Isa. liii. 3; 7. who did not struggle nor cry, nor was His voice heard in the street who broke not the bruised reed—that is, the shattered faith of the Jews—nor quenched the smoking flax—that is, the freshly-kindled3337 3337 Momentaneum. ardour of the Gentiles. He can be none other than the Man who was foretold. It is right that His conduct3338 3338 Actum. be investigated according to the rule of Scripture, distinguishable as it is unless I am mistaken, by the twofold operation of preaching3339 3339 Prædicationis. and of miracle. But the treatment of both these topics I shall so arrange as to postpone, to the chapter wherein I have determined to discuss the actual gospel of Marcion, the consideration of His wonderful doctrines and miracles—with a view, however, to our present purpose. Let us here, then, in general terms complete the subject which we had entered upon, by indicating, as we pass on,3340 3340 Interim. how Christ was fore-announced by Isaiah as a preacher: “For who is there among you,” says he, “that feareth the Lord, that obeyeth the voice of His Son?”3341 3341
Anf-03 v.vii.xv Pg 5
Isa. liii. 3, Sept. and Jeremiah: “He is a man, and who hath known Him?”7152 7152
Anf-03 v.vii.xv Pg 18
Isa. liii. 3, Sept. Here they discover a human being mingled with a divine one and so they deny the manhood. They believe that He died, and maintain that a being which has died was born of an incorruptible substance;7165 7165 Ex incorruptela. as if, forsooth, corruptibility7166 7166 Corruptela. were something else than death! But our flesh, too, ought immediately to have risen again. Wait a while. Christ has not yet subdued His enemies, so as to be able to triumph over them in company with His friends.
Anf-03 v.iv.iv.vii Pg 8
See Isa. lii. 14; liii. 3, 4. “placed by the Father as a stone of stumbling and a rock of offence;”3186 3186
Anf-03 v.iv.v.xiv Pg 48
Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980 3980 Personam nominis. But He has both suffered the penalty3981 3981 Sancitur. in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.
Anf-01 ii.ii.xvi Pg 6
Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71 71
Anf-01 ix.vi.xxxiv Pg 72
Isa. liii. 4. — [all these] proclaimed those works of healing which were accomplished by Him.
Anf-03 v.iv.iv.vii Pg 8
See Isa. lii. 14; liii. 3, 4. “placed by the Father as a stone of stumbling and a rock of offence;”3186 3186
Anf-03 v.iv.iv.xvii Pg 19
Isa. liii. 4.
Anf-03 v.iv.v.viii Pg 19
See Isa. liii. 4. “Surely,” says he, “He hath borne our griefs and carried our sorrows.” Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing.3692 3692 Interim. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, “Thou art the Son of God,”3693 3693
Anf-03 v.iv.v.xiv Pg 48
Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980 3980 Personam nominis. But He has both suffered the penalty3981 3981 Sancitur. in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.
Npnf-201 iv.viii.xvi Pg 16
VERSE (5) - De 32:35 Ps 17:5; 94:18 Jer 13:16
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