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PARALLEL HISTORY BIBLE - Job 28:27
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, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
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LXX- Greek Septuagint - Job 28:27 τοτε 5119 ειδεν 1492 5627 αυτην 846 και 2532 εξηγησατο 1834 5662 αυτην 846 ετοιμασας 2090 5660 εξιχνιασεν
Douay Rheims Bible Then he saw it, and declared, and prepared, and searched it.
King James Bible - Job 28:27 Then did he see it, and declare it; he prepared it, yea, and searched it out.
World English Bible then he saw it, and declared it. He established it, yes, and searched it out.
World Wide Bible Resources
Job 28:27
Early Christian Commentary - (A.D. 100 - A.D. 325) ecf18Oz32z18 85:1 87:1 *titles *title *title
Anf-03 v.iv.v.xv Pg 41
Isa. x. 33. And who are these but the rich? Because they have indeed received their consolation, glory, and honour and a lofty position from their wealth. In Psalm xlviii. He also turns off our care from these and says: “Be not thou afraid when one is made rich, and when his glory is increased: for when he shall die, he shall carry nothing away; nor shall his glory descend along with him.”4021 4021
Npnf-201 iii.xvi.iv Pg 25
*titles 83:1 *titles *title *titles *title
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 viii.iv.xvi Pg 3
Lev. xxvi. 40, 41. For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.’1984 1984 See Apol., i. 47. The Jews [By Hadrian’s recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment. For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him—God the Almighty and Maker of all things —cursing in your synagogues those that believe on Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, ‘Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, ye lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?’1985 1985
Anf-03 vi.iii.xx Pg 4
Perhaps Tertullian is referring to Prov. xxviii. 13. If we confess now, we shall be forgiven, and not put to shame at the judgment day. for we do at the same time both make satisfaction8746 8746 See de Orat. c. xxiii. ad fin., and the note there. for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. “Watch and pray,” saith (the Lord), “lest ye fall into temptation.”8747 8747
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-01 viii.iv.lxxxvi Pg 5
Ps. i. 3. Again, the righteous is said to flourish like the palm-tree. God appeared from a tree to Abraham, as it is written, near the oak in Mamre. The people found seventy willows and twelve springs after crossing the Jordan.2290 2290
Anf-01 vi.ii.xi Pg 11
Ps. i. 3–6. Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601 1601 Cod. Sin. has, “what meaneth?” “Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602 1602
Anf-02 vi.iii.i.x Pg 17.1
Anf-02 vi.iv.iv.xvii Pg 19.1
Anf-03 iv.iv.xv Pg 14
Ps. i. 1–3; xcii. 12–; 15. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.
Anf-03 v.iv.iii.xix Pg 17
Ps. i. 3. “He that hath clean hands and a pure heart, who hath not taken God’s name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation.”2937 2937
Anf-03 vi.ii.iv Pg 11
So the Cod. Sin. Hilgenfeld reads, with the Latin, “let us take.” heed in these last days; for the whole [past] time of your faith will profit you nothing, unless now in this wicked time we also withstand coming sources of danger, as becometh the sons of God. That the Black One1478 1478
Anf-01 ix.vi.xx Pg 5
Jer. xxiii. 23. For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and trieth the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.
Anf-02 vi.ii.viii Pg 7.1
Anf-02 vi.iv.ii.ii Pg 4.1
Anf-02 vi.iv.v.xiv Pg 120.1
Anf-02 vi.iv.ii.ii Pg 4.1
Anf-02 vi.iv.v.xiv Pg 120.1
Anf-01 ix.vi.xxi Pg 14
Prov. viii. 22–25. [This is one of the favourite Messianic quotations of the Fathers, and is considered as the base of the first chapter of St. John’s Gospel.] And again: “When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men.”4074 4074
Anf-01 viii.iv.cxxix Pg 3
Prov. viii. 22 ff. When I repeated these words, I added: “You perceive, my hearers, if you bestow attention, that the Scripture has declared that this Offspring was begotten by the Father before all things created; and that which is begotten is numerically distinct from that which begets, any one will admit.”
Anf-01 v.xiv.vi Pg 11
Prov. viii. 22, 23; 25.
Anf-02 v.ii.x Pg 4.1
Anf-02 vi.ii.viii Pg 20.1
Anf-03 v.ix.vi Pg 6
Prov. viii. 22–25. that is to say, He created and generated me in His own intelligence. Then, again, observe the distinction between them implied in the companionship of Wisdom with the Lord. “When He prepared the heaven,” says Wisdom, “I was present with Him; and when He made His strong places upon the winds, which are the clouds above; and when He secured the fountains, (and all things) which are beneath the sky, I was by, arranging all things with Him; I was by, in whom He delighted; and daily, too, did I rejoice in His presence.”7822 7822
Anf-03 v.v.xx Pg 5
Prov. viii. 22. For since all things were made by the Wisdom of God, it follows that, when God made both the heaven and the earth in principio—that is to say, in the beginning—He made them in His Wisdom. If, indeed, beginning had a material signification, the Scripture would not have informed us that God made so and so in principio, at the beginning, but rather ex principio, of the beginning; for He would not have created in, but of, matter. When Wisdom, however, was referred to, it was quite right to say, in the beginning. For it was in Wisdom that He made all things at first, because by meditating and arranging His plans therein,6326 6326 In qua: in Wisdom. He had in fact already done (the work of creation); and if He had even intended to create out of matter, He would yet have effected His creation when He previously meditated on it and arranged it in His Wisdom, since It6327 6327 Wisdom. was in fact the beginning of His ways: this meditation and arrangement being the primal operation of Wisdom, opening as it does the way to the works by the act of meditation and thought.6328 6328 De cogitatu. This authority of Scripture I claim for myself even from this circumstance, that whilst it shows me the God who created, and the works He created, it does not in like manner reveal to me the source from which He created. For since in every operation there are three principal things, He who makes, and that which is made, and that of which it is made, there must be three names mentioned in a correct narrative of the operation—the person of the maker the sort of thing which is made,6329 6329 Species facti. and the material of which it is formed. If the material is not mentioned, while the work and the maker of the work are both mentioned, it is manifest that He made the work out of nothing. For if He had had anything to operate upon, it would have been mentioned as well as (the other two particulars).6330 6330 Proinde. In conclusion, I will apply the Gospel as a supplementary testimony to the Old Testament. Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. “In the beginning was the Word”6331 6331
Anf-03 v.ix.vii Pg 7
Prov. viii. 22. then afterward begotten, to carry all into effect—“When He prepared the heaven, I was present with Him.”7828 7828
Anf-03 v.ix.vii Pg 12
Prov. viii. 22; 25. For if indeed Wisdom in this passage seems to say that She was created by the Lord with a view to His works, and to accomplish His ways, yet proof is given in another Scripture that “all things were made by the Word, and without Him was there nothing made;”7833 7833
Anf-03 v.ix.vii Pg 15
Prov. viii. 22. which “strengthened the heavens;”7836 7836
Anf-03 v.ix.xi Pg 8
In allusion to Prov. viii. 22. and whatever other passages are to the same effect. Why, moreover, could God the Lord of all things, have hesitated to speak thus of Himself, if the fact had been so? Was He afraid of not being believed, if He had in so many words declared Himself to be both the Father and the Son? Of one thing He was at any rate afraid—of lying. Of Himself, too, and of His own truth, was He afraid. Believing Him, therefore, to be the true God, I am sure that He declared nothing to exist in any other way than according to His own dispensation and arrangement, and that He had arranged nothing in any other way than according to His own declaration. On your side, however, you must make Him out to be a liar, and an impostor, and a tamperer with His word, if, when He was Himself a Son to Himself, He assigned the part of His Son to be played by another, when all the Scriptures attest the clear existence of, and distinction in (the Persons of) the Trinity, and indeed furnish us with our Rule of faith, that He who speaks, and He of whom He speaks, and to whom He speaks, cannot possibly seem to be One and the Same. So absurd and misleading a statement would be unworthy of God, that, when it was Himself to whom He was speaking, He speaks rather to another, and not to His very self. Hear, then, other utterances also of the Father concerning the Son by the mouth of Isaiah: “Behold my Son, whom I have chosen; my beloved, in whom I am well pleased: I will put my Spirit upon Him, and He shall bring forth judgment to the Gentiles.”7881 7881
Anf-03 v.v.xlv Pg 3
Prov. viii. 22, 23. Then that the Word was produced, “through whom all things were made, and without whom nothing was made.”6594 6594
Treasury of Scriptural Knowledge, Chapter 28VERSE (27) - Ps 19:1 Pr 8:22-29
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