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PARALLEL HISTORY BIBLE - Job 24:4


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LXX- Greek Septuagint - Job 24:4

εξεκλιναν 1578 5656 αδυνατους εξ 1537 1803 οδου 3598 δικαιας 1342 ομοθυμαδον 3661 εκρυβησαν πραεις 4239 γης 1093

Douay Rheims Bible

They have overturned the way of the poor, and have oppressed together the meek of the earth.

King James Bible - Job 24:4

They turn the needy out of the way: the poor of the earth hide themselves together.

World English Bible

They turn the needy out of the way. The poor of the earth all hide themselves.

Early Church Father Links

Npnf-109 xix.iii Pg 100

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Job 24:4

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

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

4077


Anf-03 iv.ix.i Pg 12
This promise may be said to have been given “to Abraham,” because (of course) he was still living at the time; as we see by comparing Gen. xxi. 5 with xxv. 7 and 26. See, too, Heb. xi. 9.

out of the womb of Rebecca “two peoples and two nations were about to proceed,”1131

1131 Or, “nor did He make, by grace, a distinction.”

—of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace.  For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace1132

1132 Or, “nor did He make, by grace, a distinction.”

make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”1133

1133


Anf-01 vi.ii.xiii Pg 3
Gen. xxv. 21.

Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, “Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the elder shall serve the younger.”1632

1632


Anf-03 iv.ix.i Pg 15
See Gen. xxv. 21–23, especially in the LXX.; and comp. Rom. ix. 10–13.

Accordingly, since the people or nation of the Jews is anterior in time, and “greater” through the grace of primary favour in the Law, whereas ours is understood to be “less” in the age of times, as having in the last era of the world1134

1134 Sæculi.

attained the knowledge of divine mercy:  beyond doubt, through the edict of the divine utterance, the prior and “greater” people—that is, the Jewish—must necessarily serve the “less;” and the “less” people—that is, the Christian—overcome the “greater.” For, withal, according to the memorial records of the divine Scriptures, the people of the Jews—that is, the more ancient—quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while “the people” said to Aaron, “Make us gods to go before us.”1135

1135


Anf-01 viii.ii.liii Pg 2
Isa. liv. 1.

For all the Gentiles were “desolate” of the true God, serving the works of their hands; but the Jews and Samaritans, having the word of God delivered to them by the prophets, and always expecting the Christ, did not recognise Him when He came, except some few, of whom the Spirit of prophecy by Isaiah had predicted that they should be saved. He spoke as from their person: “Except the Lord had left us a seed, we should have been as Sodom and Gomorrah.”1880

1880


Anf-01 ix.ii.xi Pg 15
Isa. liv. 1; Gal. iv. 27.

For in reference to these points, and others of a like nature, the apostle exclaims: “Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!”2798

2798


Anf-02 vi.ii.i Pg 30.1


Anf-02 vi.iv.ii.vi Pg 10.1


Anf-01 ix.vii.xxxv Pg 21
Isa. liv. 11–14.

And yet again does he say the same thing: “Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”4764

4764


Npnf-201 iii.xvi.iv Pg 157


Anf-03 v.iv.v.xiv Pg 20
Isa. x. 1, 2.

These righteous judgments He requires for the fatherless also, and the widows, as well as for consolation3952

3952 Solatii.

to the very needy themselves. “Do justice to the fatherless, and deal justly with the widow; and come, let us be reconciled,3953

3953 Tertullian seems to have read διαλλαχθῶμεν instead of διαλεχθῶμεν, let us reason together, in his LXX.

saith the Lord.”3954

3954


Anf-03 v.iv.v.xxvii Pg 36
See Isa. v. 5, 23, and x. 2.

Of these Isaiah also says, “Woe unto them that are strong in Jerusalem!”4609

4609


Treasury of Scriptural Knowledge, Chapter 24

VERSE 	(4) - 

:14; 31:16 Ps 109:16 Pr 22:16; 30:14 Isa 10:2 Eze 18:12,18; 22:29


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