| |  |
PARALLEL HISTORY BIBLE - Job 30:8
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, 29, 30, 31
TEXT: BIB | AUDIO: MISLR - MISC - DAVIS | VIDEO: BIB
ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE
HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB
|
LXX- Greek Septuagint - Job 30:8 αφρονων 878 υιοι 5207 και 2532 ατιμων ονομα 3686 και 2532 κλεος 2811 εσβεσμενον απο 575 γης 1093
Douay Rheims Bible The children of foolish and base men, and not appearing at all upon the earth.
King James Bible - Job 30:8 They were children of fools, yea, children of base men: they were viler than the earth.
World English Bible They are children of fools, yes, children of base men. They were flogged out of the land.
World Wide Bible Resources
Job 30:8
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 iv.ix.xiv Pg 14
See Ps. viii. 5, 6 (6, 7 in LXX.); Heb. ii. 6–9. And then shall they “learn to know Him whom they pierced, and shall beat their breasts tribe by tribe;”1457 1457
Anf-03 v.iv.iv.vii Pg 16
Ps. viii. 5, 6. “Then shall they look on Him whom they have pierced, and they shall mourn for Him, tribe after tribe;”3194 3194
Anf-03 v.iv.iii.xxvii Pg 19
Ps. viii. 6. In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning,3061 3061 Ediscens, “practising” or “rehearsing.” even then, (that state of a) man which He was destined in the end to become.3062 3062
Anf-03 v.iv.iv.vii Pg 10
Ps. viii. 6. declaring Himself to be “a worm and not a man, a reproach of men, and despised of the people.”3188 3188
Anf-03 v.iv.v.xxi Pg 59
Ps. viii. 6. “a worm and no man, a reproach of men, and despised of the people;”4314 4314
Anf-03 v.iv.vi.ix Pg 19
Ps. cx. 1, 2; and viii. 6. It is necessary for me to lay claim to those Scriptures which the Jews endeavour to deprive us of, and to show that they sustain my view. Now they say that this Psalm5598 5598
Anf-03 v.vii.xv Pg 16
Ps. viii. 6, Sept. and they deny the lower nature of that Christ who declares Himself to be, “not a man, but a worm;”7163 7163
Anf-03 v.ix.xvi Pg 12
Ps. viii. 6. But the heretics, you may be sure, will not allow that those things are suitable even to the Son of God, which you are imputing to the very Father Himself, when you pretend7971 7971 Quasi. that He made Himself less (than the angels) on our account; whereas the Scripture informs us that He who was made less was so affected by another, and not Himself by Himself. What, again, if He was One who was “crowned with glory and honour,” and He Another by whom He was so crowned,7972 7972
Anf-03 v.ix.xvi Pg 14
Ps. viii. 6. —the Son, in fact, by the Father? Moreover, how comes it to pass, that the Almighty Invisible God, “whom no man hath seen nor can see; He who dwelleth in light unapproachable;”7973 7973
Anf-03 vi.vii.v Pg 7
See Ps. viii. 4–6. For if he had endured (that), he would not have grieved; nor would he have envied man if he had not grieved. Accordingly he deceived him, because he had envied him; but he had envied because he had grieved: he had grieved because, of course, he had not patiently borne. What that angel of perdition9053 9053 Compare the expression in de Idol. iv., “perdition of blood” ="bloody perdition,” and the note there. So here “angel of perdition” may ="lost angel.” first was—malicious or impatient—I scorn to inquire: since manifest it is that either impatience took its rise together with malice, or else malice from impatience; that subsequently they conspired between themselves; and that they grew up indivisible in one paternal bosom. But, however, having been instructed, by his own experiment, what an aid unto sinning was that which he had been the first to feel, and by means of which he had entered on his course of delinquency, he called the same to his assistance for the thrusting of man into crime. The woman,9054 9054 Mulier. See de Orat. c. xxii. immediately on being met by him—I may say so without rashness—was, through his very speech with her, breathed on by a spirit infected with impatience: so certain is it that she would never have sinned at all, if she had honoured the divine edict by maintaining her patience to the end. What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears,9055 9055
Anf-02 vi.iv.ii.xv Pg 38.1
Anf-03 vi.ii.ii Pg 3
Or, “while these things continue, those which respect the Lord rejoice in purity along with them—Wisdom,” etc. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, “What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.”1458 1458
Anf-01 ii.ii.x Pg 4
Gen. xiii. 14–16. And again [the Scripture] saith, “God brought forth Abram, and spake unto him, Look up now to heaven, and count the stars if thou be able to number them; so shall thy seed be. And Abram believed God, and it was counted to him for righteousness.”48 48
Anf-02 vi.iii.i.vii Pg 22.1
Anf-01 ix.vii.xxxiii Pg 9
Gen. xv. 13. If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: “For God is able from the stones to raise up children to Abraham.”4727 4727
Anf-03 iv.ix.ii Pg 17
Comp. Gen. xv. 13 with Ex. xii. 40–42 and Acts vii. 6. that the Law was given. Whence we understand that God’s law was anterior even to Moses, and was not first (given) in Horeb, nor in Sinai and in the desert, but was more ancient; (existing) first in paradise, subsequently reformed for the patriarchs, and so again for the Jews, at definite periods: so that we are not to give heed to Moses’ Law as to the primitive law, but as to a subsequent, which at a definite period God has set forth to the Gentiles too and, after repeatedly promising so to do through the prophets, has reformed for the better; and has premonished that it should come to pass that, just as “the law was given through Moses”1152 1152
Anf-03 v.v.xxii Pg 5
Ver. 24. If therefore God, when producing other things out of things which had been already made, indicates them by the prophet, and tells us what He has produced from such and such a source6341 6341 Quid unde protulerit: properly a double question ="what was produced, and whence?” (although we might ourselves suppose them to be derived from some source or other, short of nothing;6342 6342 Unde unde…dumne. since there had already been created certain things, from which they might easily seem to have been made); if the Holy Ghost took upon Himself so great a concern for our instruction, that we might know from what everything was produced,6343 6343 Quid unde processerit: properly a double question ="what was produced, and whence?” would He not in like manner have kept us well informed about both the heaven and the earth, by indicating to us what it was that He made them of, if their original consisted of any material substance, so that the more He seemed to have made them of nothing, the less in fact was there as yet made, from which He could appear to have made them? Therefore, just as He shows us the original out of which He drew such things as were derived from a given source, so also with regard to those things of which He does not point out whence He produced them, He confirms (by that silence our assertion) that they were produced out of nothing. “In the beginning,” then, “God made the heaven and the earth.”6344 6344
Anf-03 v.v.xxix Pg 22
Ver. 24. Thus the divine Scripture accomplished its full order. For to that, which it had at first described as “without form (invisible) and void,” it gave both visibility and completion. Now no other Matter was “without form (invisible) and void.” Henceforth, then, Matter will have to be visible and complete. So that I must6419 6419 Volo. see Matter, since it has become visible. I must likewise recognize it as a completed thing, so as to be able to gather from it the herb bearing seed, and the tree yielding fruit, and that living creatures, made out of it, may minister to my need. Matter, however, is nowhere,6420 6420 He means, of course, the theoretic “Matter” of Hermogenes. but the Earth is here, confessed to my view. I see it, I enjoy it, ever since it ceased to be “without form (invisible), and void.” Concerning it most certainly did Isaiah speak when he said, “Thus saith the Lord that created the heavens, He was the God that formed the earth, and made it.”6421 6421
Anf-01 ix.vii.xvi Pg 16
Gen. i. 25. revealing Himself in these last times to men, formed visual organs (visionem) for him who had been blind [in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, “Where art thou?”4587 4587
Anf-02 vi.iii.ii.i Pg 57.1
Anf-03 v.xi.ii Pg 23
Cf. Gen. ix. 1, 2, 7, 19. Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Anf-01 v.xvi.i Pg 6
Gen. ix. 3. And again, “Wine maketh glad the heart of man, and oil exhilarates, and bread strengthens him.”1271 1271
Anf-02 vi.iii.ii.i Pg 57.1
Anf-03 iv.xi.xxxviii Pg 6
Gen. ix. 3. —where He has regard rather to the body than to the soul, although it be in the interest of the soul also. For we must remove all occasion from the caviller, who, because the soul apparently wants ailments, would insist on the soul’s being from this circumstance deemed mortal, since it is sustained by meat and drink and after a time loses its rigour when they are withheld, and on their complete removal ultimately droops and dies. Now the point we must keep in view is not merely which particular faculty it is which desires these (aliments), but also for what end; and even if it be for its own sake, still the question remains, Why this desire, and when felt, and how long? Then again there is the consideration, that it is one thing to desire by natural instinct, and another thing to desire through necessity; one thing to desire as a property of being, another thing to desire for a special object. The soul, therefore, will desire meat and drink—for itself indeed, because of a special necessity; for the flesh, however, from the nature of its properties. For the flesh is no doubt the house of the soul, and the soul is the temporary inhabitant of the flesh. The desire, then, of the lodger will arise from the temporary cause and the special necessity which his very designation suggests,—with a view to benefit and improve the place of his temporary abode, while sojourning in it; not with the view, certainly, of being himself the foundation of the house, or himself its walls, or himself its support and roof, but simply and solely with the view of being accommodated and housed, since he could not receive such accommodation except in a sound and well-built house. (Now, applying this imagery to the soul,) if it be not provided with this accommodation, it will not be in its power to quit its dwelling-place, and for want of fit and proper resources, to depart safe and sound, in possession, too, of its own supports, and the aliments which belong to its own proper condition,—namely immortality, rationality, sensibility, intelligence, and freedom of the will.
Npnf-201 iii.xv.ix Pg 19
Npnf-201 iv.vi.i.xxxviii Pg 9
Anf-03 iv.iv.iv Pg 5
“Sanguinis perditionis:” such is the reading of Oehler and others. If it be correct, probably the phrase “perdition of blood” must be taken as equivalent to “bloody perdition,” after the Hebrew fashion. Compare, for similar instances, Bible:Ezek.22.2">2 Sam. xvi. 7; Ps. v. 6; xxvi. 9; lv. 23; Ezek. xxii. 2, with the marginal readings. But Fr. Junius would read, “Of blood and of perdition”—sanguinis et perditionis. Oehler’s own interpretation of the reading he gives—“blood-shedding”—appears unsatisfactory. repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes,182 182 “In fanis.” This is Oehler’s reading on conjecture. Other readings are—infamis, infamibus, insanis, infernis. and all errors not according to knowledge, shall find no help from them.” But Isaiah183 183
Anf-01 viii.iv.lxxxv Pg 0
Anf-01 viii.iv.xxxvi Pg 4
Ps. xxiv. Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, ‘Who is this King of glory?’ And the Holy Spirit, either from the person of His Father, or from His own person, answers them, ‘The Lord of hosts, He is this King of glory.’ For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, ‘Who is this King of glory?’
Anf-02 ii.ii.i Pg 32.2
Anf-01 ix.iv.xi Pg 27
Ps. cxxiv. 8. and again: “In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come ye, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God.”3418 3418
Anf-01 ix.vi.iii Pg 3
Ps. cxxiv. 8. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: “Hear, O heavens; and give ear, O earth: for the Lord hath spoken.”3810 3810
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
Anf-01 viii.iv.lxxiii Pg 0
Anf-01 viii.iv.lxxiv Pg 0
Anf-01 viii.iv.xxxvii Pg 4
Ps. xcix.
Anf-03 v.iii.iii Pg 15
1 Sam. viii. 7. And Moses declares, “For their murmuring is not against us, but against the Lord God.”656 656
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 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-03 v.viii.xx Pg 13
Ps. xxii. 8. “He was appraised by the traitor in thirty pieces of silver.”7406 7406
Anf-03 v.iv.v.xv Pg 52
Jer. xvii. 5. Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.”4032 4032
Anf-03 v.iv.v.xxxiv Pg 57
See 1 Sam. ii. 6–8, Ps. cxiii. 7, and Luke i. 52. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods,4858 4858 Divinitatum; “divine powers.” but only a difference in the actual matters4859 4859 Ipsarum materiarum. before us.
Anf-03 v.iv.vi.xii Pg 42
1 Sam. ii. 7, 8; Ps. cxlvii. 6; Luke i. 52. Is he then the same God as He who gave Satan power over the person of Job that his “strength might be made perfect in weakness?”5780 5780
Anf-03 v.iv.v.xiv Pg 18
1 Sam. ii. 8. And by Isaiah how He inveighs against the oppressors of the needy! “What mean ye that ye set fire to my vineyard, and that the spoil of the poor is in your houses? Wherefore do ye beat my people to pieces, and grind the face of the needy?”3950 3950
Anf-03 v.iv.v.xxviii Pg 30
Comp. 1 Sam. ii. 8 with Ps. cxiii. 7 and Luke i. 52. From Him, therefore, will proceed the parable of the rich man, who flattered himself about the increase of his fields, and to Whom God said: “Thou fool, this night shall they require thy soul of thee; then whose shall those things be which thou hast provided?”4648 4648
Npnf-201 iii.xvi.iv Pg 30
Anf-02 iv.ii.ii.xxxv Pg 7.1
Anf-03 v.ix.xvi Pg 20
Isa. xl. 28. much more, shall neither die at any time, nor be buried!), and therefore that it was uniformly one God, even the Father, who at all times did Himself the things which were really done by Him through the agency of the Son.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-02 vi.iii.ii.viii Pg 6.1
Treasury of Scriptural Knowledge, Chapter 30VERSE (8) - 2Ki 8:18,27 2Ch 22:3 Ps 49:10-13 Jer 7:18 Mr 6:24
|
|
PARALLEL VERSE BIBLE
|
