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PARALLEL HISTORY BIBLE - Job 13:6
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 
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LXX- Greek Septuagint - Job 13:6 ακουσατε 191 5657 ελεγχον 1650 στοματος 4750 μου 3450 κρισιν 2920 δε 1161 χειλεων 5491 μου 3450 προσεχετε 4337 5720
Douay Rheims Bible Hear ye therefore my reproof, and attend to the judgment of my lips.
King James Bible - Job 13:6 Hear now my reasoning, and hearken to the pleadings of my lips.
World English Bible Hear now my reasoning. Listen to the pleadings of my lips.
World Wide Bible Resources
Job 13:6
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.vi.xv Pg 48.1
83:1 *titles
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 iv.ix.xiv Pg 7
See Ps. xxii. 6 (xxi. 7 in LXX., the Alex. ms. of which here agrees well with Tertullian). Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer “a stone of offence nor a rock of scandal,” but “the highest corner-stone,”1450 1450
Anf-03 v.iv.iv.xvii Pg 10
Ps. xxii. 6. But no internal quality of such a kind does He announce as belonging to Him. In Him dwelt the fulness of the Spirit; therefore I acknowledge Him to be “the rod of the stem of Jesse.” His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord.”3334 3334
Anf-03 v.iv.v.xxi Pg 60
Ps. xxii. 6. seeing that it was His will that “with His stripes we should be healed,”4315 4315
Anf-03 v.vii.xv Pg 17
Ps. xxii. 6. who also had “no form nor comeliness, but His form was ignoble, despised more than all men, a man in suffering, and acquainted with the bearing of weakness.”7164 7164
Anf-01 viii.ii.xxxviii Pg 5
Ps. xxii. 7. And that all these things happened to Christ at the hands of the Jews, you can ascertain. For when He was crucified, they did shoot out the lip, and wagged their heads, saying, “Let Him who raised the dead save Himself.”1848 1848
Anf-01 ix.vi.xxxiv Pg 81
Ps. xxii. 7. and that His garments should be parted, and lots cast upon His raiment;4321 4321
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.iv.vii Pg 11
Ps. xxii. 7. Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain “a stone of stumbling and a rock of offence,” but after His rejection become “the chief corner-stone,” accepted and elevated to the top place3189 3189
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
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-02 vi.iv.i.v Pg 13.1
Anf-02 vi.iv.vi.xv Pg 48.1
Anf-02 vi.iv.i.v Pg 13.1
Anf-02 vi.iv.vi.xv Pg 48.1
83:1 *titles
Anf-01 ii.ii.xvi Pg 7
Ps. xxii. 6–8. Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 iv.ix.xiv Pg 7
See Ps. xxii. 6 (xxi. 7 in LXX., the Alex. ms. of which here agrees well with Tertullian). Which evidences of ignobility suit the First Advent, just as those of sublimity do the Second; when He shall be made no longer “a stone of offence nor a rock of scandal,” but “the highest corner-stone,”1450 1450
Anf-03 v.iv.iv.xvii Pg 10
Ps. xxii. 6. But no internal quality of such a kind does He announce as belonging to Him. In Him dwelt the fulness of the Spirit; therefore I acknowledge Him to be “the rod of the stem of Jesse.” His blooming flower shall be my Christ, upon whom hath rested, according to Isaiah, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of piety, and of the fear of the Lord.”3334 3334
Anf-03 v.iv.v.xxi Pg 60
Ps. xxii. 6. seeing that it was His will that “with His stripes we should be healed,”4315 4315
Anf-03 v.vii.xv Pg 17
Ps. xxii. 6. who also had “no form nor comeliness, but His form was ignoble, despised more than all men, a man in suffering, and acquainted with the bearing of weakness.”7164 7164
Anf-01 viii.ii.xxxviii Pg 5
Ps. xxii. 7. And that all these things happened to Christ at the hands of the Jews, you can ascertain. For when He was crucified, they did shoot out the lip, and wagged their heads, saying, “Let Him who raised the dead save Himself.”1848 1848
Anf-01 ix.vi.xxxiv Pg 81
Ps. xxii. 7. and that His garments should be parted, and lots cast upon His raiment;4321 4321
Anf-01 viii.iv.xcviii Pg 0
Anf-03 iv.ix.x Pg 48
It is Ps. xxii. in our Bibles, xxi. in LXX. “They dug,” He says, “my hands and feet”1352 1352
Anf-03 v.iv.iv.vii Pg 11
Ps. xxii. 7. Now these signs of degradation quite suit His first coming, just as the tokens of His majesty do His second advent, when He shall no longer remain “a stone of stumbling and a rock of offence,” but after His rejection become “the chief corner-stone,” accepted and elevated to the top place3189 3189
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
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-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 6312
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 6312
Anf-02 vi.iv.vi.xv Pg 48.1
Anf-02 vi.iii.i.x Pg 3.1
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 6312
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 6312
Treasury of Scriptural Knowledge, Chapter 13VERSE (6) - Job 21:2,3; 33:1-3; 34:2 Jud 9:7 Pr 8:6,7
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PARALLEL VERSE BIBLE
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