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PARALLEL HISTORY BIBLE - Job 25:3
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
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LXX- Greek Septuagint - Job 25:3 μη 3361 γαρ 1063 τις 5100 5101 υπολαβοι οτι 3754 εστιν 2076 5748 παρελκυσις πειραταις επι 1909 τινας 5101 δε 1161 ουκ 3756 επελευσεται 1904 5695 ενεδρα παρ 3844 ' αυτου 847
Douay Rheims Bible Is there any numbering of his soldiers? and upon whom shall not his light arise?
King James Bible - Job 25:3 Is there any number of his armies? and upon whom doth not his light arise?
World English Bible Can his armies be counted? On whom does his light not arise?
World Wide Bible Resources
Job 25:3
Early Christian Commentary - (A.D. 100 - A.D. 325) ecf19Oz104z74; 139:10-12
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.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-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
Anf-03 iv.ix.ix Pg 27
Oehler refers to Isa. xix. 1. See, too, Isa. xxx. and xxxi. So, again, Babylon, in our own John, is a figure of the city Rome, as being equally great and proud of her sway, and triumphant over the saints.1273 1273
Anf-03 v.iii.vii Pg 11
“De enthymesi;” for this word Tertullian gives animationem (in his tract against Valentinus, ix.), which seems to mean, “the mind in operation.” (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos. iii.) adduces Valentinus as calling Christ ἔκτρωμα, that is, abortion. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,1920 1920 Sententiis. so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions—embarrassing1921 1921 Molestam. even to itself, retracting everything, and really treating of1922 1922 Tractaverit, in the sense of conclusively settling. nothing! Whence spring those “fables and endless genealogies,”1923 1923
Anf-01 ix.vi.xxviii Pg 6
1 Kings viii. 27. And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him.4179 4179
Anf-02 vi.iv.ix Pg 273.1
Anf-02 vi.iv.vi.iii Pg 15.1
Anf-01 ii.ii.xxxiv Pg 5
Dan. vii. 10. and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.”143 143
Anf-01 ix.iii.viii Pg 11
Dan. vii. 10, agreeing neither with the Greek nor Hebrew text. —then, according3022 3022 This clause is exceedingly obscure. Harvey remarks upon it as follows: “The reasoning of Irenæus seems to be this: According to the Gnostic theory, the Æons and angels of the Pleroma were homogeneous. They were also the archetypes of things created. But things created are heterogeneous: therefore either these Æons are heterogeneous, which is contrary to theory; or things created are homogeneous, which is contrary to fact.” to them, the angels of the Pleroma will have as images the angels of the Creator, and the entire creation remains in the image of the Pleroma, but so that the thirty Æons no longer correspond to the manifold variety of the creation.
Npnf-201 iii.vi.ii Pg 55
Treasury of Scriptural Knowledge, Chapter 25VERSE (3) - Ps 103:20,21; 148:2-4 Isa 40:26 Da 7:10 Mt 26:53 Re 5:11
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