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PARALLEL HISTORY BIBLE - Job 32:17
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 32:17 υπολαβων 5274 5631 δε 1161 ελιους λεγει 3004 5719
Douay Rheims Bible I also will answer my part, and will shew my knowledge.
King James Bible - Job 32:17 I said, I will answer also my part, I also will shew mine opinion.
World English Bible I also will answer my part, and I also will show my opinion.
World Wide Bible Resources
Job 32:17
Early Christian Commentary - (A.D. 100 - A.D. 325) ecf18Oz32z10 *marg:
Anf-01 ix.vi.xxviii Pg 8
1 Kings x. 1. she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spake thus concerning him: “And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father.”4181 4181
Anf-01 ix.vi.xxviii Pg 9
1 Kings xi. 1. The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord.
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-01 viii.ii.xl Pg 3
Ps. i., Ps. ii.
Anf-02 vi.ii.viii Pg 27.1
Anf-02 vi.ii.viii Pg 27.1
Anf-02 vi.iv.v.xiii Pg 8.1
Anf-02 vi.iv.iv.xxi Pg 51.1
Anf-02 vi.iv.iv.xxi Pg 51.1
Anf-02 ii.ii.i Pg 14.1
Anf-01 v.vii.i Pg 6
Isa. v. 26, Isa. xlix. 22. for all ages, through His resurrection, to all His holy and faithful [followers], whether among Jews or Gentiles, in the one body of His Church.
Anf-03 v.ix.xxxiii Pg 28
See Bull’s Works, Vol. V., p. 381. I value it chiefly because it proves that the Greek Testament, elsewhere says, disjointedly, what is collected into 1 John v. 7. It is, therefore, Holy Scripture in substance, if not in the letter. What seems to me important, however, is the balance it gives to the whole context, and the defective character of the grammar and logic, if it be stricken out. In the Septuagint and the Latin Vulgate of the Old Testament we have a precisely similar case. Refer to Psa. xiii., alike in the Latin and the Greek, as compared with our English Version.8214 8214
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-02 vi.iv.v.xiv Pg 125.1
Anf-03 v.iv.iii.xxiii Pg 8
1 Sam. xiii. Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed2986 2986 Dispungetur. in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision.2987 2987 Censura.
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-02 vi.iv.iv.xxi Pg 55.1
Npnf-201 iii.vi.ii Pg 18
Anf-02 vi.iv.vi.iii Pg 14.1
Anf-01 ix.vi.xxi Pg 41
Isa. xlii. 3. The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision4094 4094
Anf-03 iv.ix.ix Pg 68
See Isa. xlii. 2, 3, and Matt. xii. 19, 20. —that is, the momentary glow of the Gentiles—but made it shine more by the rising of His own light,—He can be none other than He who was predicted. The action, therefore, of the Christ who is come must be examined by being placed side by side with the rule of the Scriptures. For, if I mistake not, we find Him distinguished by a twofold operation,—that of preaching and that of power. Now, let each count be disposed of summarily. Accordingly, let us work out the order we have set down, teaching that Christ was announced as a preacher; as, through Isaiah: “Cry out,” he says, “in vigour, and spare not; lift up, as with a trumpet, thy voice, and announce to my commonalty their crimes, and to the house of Jacob their sins. Me from day to day they seek, and to learn my ways they covet, as a people which hath done righteousness, and hath not forsaken the judgment of God,” and so forth:1310 1310
Anf-03 v.iv.v.xxiii Pg 31
Isa. xlii. 2, 3. Being of such a character, He was of course much the less disposed to burn men. For even at that time the Lord said to Elias,4404 4404 Compare De Patientia, chap. xv. “He was not in the fire, but in the still small voice.”4405 4405
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
Anf-03 iv.ix.viii Pg 10
See Dan. ix . 24–; 27. It seemed best to render with the strictest literality, without regard to anything else; as an idea will thus then be given of the condition of the text, which, as it stands, differs widely, as will be seen, from the Hebrew and also from the LXX., as it stands in the ed. Tisch. Lips. 1860, to which I always adapt my references.
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.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-01 ix.vi.xlii Pg 6
Ps. xviii. 45. According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children.
Anf-02 vi.iii.i.ix Pg 39.1
*titles
Anf-01 ix.ii.xxx Pg 9
Ex. xx. 5; Isa. xlv. 5, 6. Such are the falsehoods which these people invent.
Anf-02 vi.iii.i.viii Pg 37.1
Anf-02 vi.iii.iii.xii Pg 20.1
Npnf-201 iii.xii.xi Pg 25
100:3
Anf-03 iv.ix.iii Pg 3
See Gen. xii.–xv. compared with xvii. and Rom. iv. nor yet did he observe the Sabbath. For he had “accepted”1163 1163
Anf-03 iv.ix.iii Pg 5
There is, if the text be genuine, some confusion here. Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii. “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165 1165
Anf-02 vi.iii.i.vii Pg 16.1
Anf-02 v.ii.ix Pg 3.2
Anf-02 vi.iii.iii.xii Pg 20.1
Anf-02 vi.iv.vi.xvi Pg 18.1
Anf-03 v.x.ii Pg 5
Ex. xx. 2. Likewise in the same book of Exodus: “Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.”8231 8231
Anf-02 vi.iv.ii.xix Pg 4.1
Anf-02 vi.iv.ii.xix Pg 4.1
Anf-02 vi.iv.v.viii Pg 30.1
Npnf-201 iii.xv.ix Pg 22
Npnf-201 iv.vi.i.xxxviii Pg 12
Anf-03 vi.ii.xii Pg 8
Or, as some read, “in the cross.” And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”1612 1612
Anf-01 vi.ii.vi Pg 17
Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6. Hilgenfeld, however, changes the usual punctuation, which places a colon after prophet, and reads, “For the prophet speaketh the parable of the Lord. Who shall understand,” etc. Since, therefore, having renewed us by the remission of our sins, He hath made us after another pattern, [it is His purpose] that we should possess the soul of children, inasmuch as He has created us anew by His Spirit.1509 1509 The Greek is here very elliptical and obscure: “His Spirit” is inserted above, from the Latin. For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”1510 1510
Anf-02 vi.iv.v.xiv Pg 162.1
Anf-03 v.iv.vi.vi Pg 31
Isa. xl. 13. So says Isaiah. What has he also to do with illustrations from our God? For when (the apostle) calls himself “a wise master-builder,”5454 5454
Anf-03 v.iv.vi.xiv Pg 34
Isa. xl. 13, quoted (according to the Sept.) by the apostle in Rom. xi. 34, 35. Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words? But come now, let us see without mistake5869 5869 Plane: ironically. the precepts of your new god: “Abhor that which is evil, and cleave to that which is good.”5870 5870
Anf-03 v.iv.vi.xviii Pg 8
Isa. xl. 13. Caught in this trap, the heretic probably changed the passage, with the view of saying that his god wished to make known to his principalities and powers the fellowship of his own mystery, of which God, who created all things, had been ignorant. But what was the use of his obtruding this ignorance of the Creator, who was a stranger to the superior god,6009 6009 Marcion’s god, of course. and far enough removed from him, when even his own servants had known nothing about him? To the Creator, however, the future was well known. Then why was not that also known to Him, which had to be revealed beneath His heaven, and on His earth? From this, therefore, there arises a confirmation of what we have already laid down. For since the Creator was sure to know, some time or other, that hidden mystery of the superior god, even on the supposition that the true reading was (as Marcion has it)—“hidden from the God who created all things”—he ought then to have expressed the conclusion thus: “in order that the manifold wisdom of God might be made known to Him, and then to the principalities and powers of God, whosoever He might be, with whom the Creator was destined to share their knowledge.” So palpable is the erasure in this passage, when thus read, consistently with its own true bearing. I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? “He led captivity captive,” says the apostle.6010 6010
Anf-03 v.iv.iii.ii Pg 14
Comp. Isa. xl. 13, 14; with Rom. xi. 34. With whom the apostle agreeing 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!”2712 2712
Anf-03 v.iv.iii.ii Pg 14
Comp. Isa. xl. 13, 14; with Rom. xi. 34. With whom the apostle agreeing 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!”2712 2712
Anf-03 v.v.xvii Pg 4
Rom. xi. 34, 35; comp. Isa. xl. 14. Surely none! Because there was present with Him no power, no material, no nature which belonged to any other than Himself. But if it was with some (portion of Matter)6289 6289 De aliquo. that He effected His creation, He must have received from that (Matter) itself both the design and the treatment of its order as being “the way of wisdom and knowledge.” For He had to operate conformably with the quality of the thing, and according to the nature of Matter, not according to His own will in consequence of which He must have made6290 6290 Adeo ut fecerit. even evil things suitably to the nature not of Himself, but of Matter.
Anf-03 v.v.xviii Pg 6
Isa. xl. 14. Of this He made all things, making them through It, and making them with It. “When He prepared the heavens,” so says (the Scripture6295 6295 Or the “inquit” may indicate the very words of “Wisdom.” ), “I was present with Him; and when He strengthened above the winds the lofty clouds, and when He secured the fountains6296 6296 Fontes. Although Oehler prefers Junius’ reading “montes,” he yet retains “fontes,” because Tertullian (in ch. xxxii. below) has the unmistakable reading “fontes” in a like connection. which are under the heaven, I was present, compacting these things6297 6297 Compingens. along with Him. I was He6298 6298 Ad quem: the expression is masculine. in whom He took delight; moreover, I daily rejoiced in His presence: for He rejoiced when He had finished the world, and amongst the sons of men did He show forth His pleasure.”6299 6299 95:7 100:3)
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-03 iv.iv.xx Pg 9
Ps. xcvi. 5. The LXX. in whose version ed. Tisch. it is Ps. xcv. read δαιμόνια, like Tertullian. Our version has “idols.” But this has been laid by me rather as a foundation for ensuing observations. However, it is a defect of custom to say, “By Hercules, So help me the god of faith;”329 329 Mehercule. Medius Fidius. I have given the rendering of the latter, which seems preferred by Paley (Ov. Fast. vi. 213, note), who considers it = me dius (i.e., Deus) fidius juvet. Smith (Lat. Dict. s.v.) agrees with him, and explains it, me deus fidius servet. White and Riddle (s.v.) take the me (which appears to be short) as a “demonstrative” particle or prefix, and explain, “By the God of truth!” “As true as heaven,” “Most certainly.” while to the custom is added the ignorance of some, who are ignorant that it is an oath by Hercules. Further, what will an oath be, in the name of gods whom you have forsworn, but a collusion of faith with idolatry? For who does not honour them in whose name he swears?
Anf-02 vi.ii.x Pg 11.1
Anf-02 vi.iv.i.i Pg 28.1
Anf-01 viii.iv.xiv Pg 2
Isa. lv. 3 to end. Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.
Anf-01 viii.iv.xii Pg 2
Isa. lv. 3 ff. according to LXX. This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah1972 1972
Anf-03 v.iv.iv.xx Pg 9
Isa. lv. 3. Indeed, you will be obliged from these words all the more to understand that Christ is reckoned to spring from David by carnal descent, by reason of His birth3378 3378 Censum. [Kaye, p. 149.] of the Virgin Mary. Touching this promise of Him, there is the oath to David in the psalm, “Of the fruit of thy body3379 3379 Ventris, “womb.” will I set upon thy throne.”3380 3380
Anf-03 v.iv.v.i Pg 29
Isa. lv. 3. in order that He might show that that covenant was to run its course in Christ. That He was of the family of David, according to the genealogy of Mary,3504 3504 Secundum Mariæ censum. See Kitto’s Cyclopædia of Biblical Literature (third edition), in the article “Genealogy of Jesus Christ,” where the translator of this work has largely given reasons for believing that St. Luke in his genealogy, (chap. iii.) has traced the descent of the Virgin Mary. To the authorities there given may be added this passage of Tertullian, and a fuller one, Adversus Judæos, ix., towards the end. [p. 164, supra.] He declared in a figurative way even by the rod which was to proceed out of the stem of Jesse.3505 3505
Treasury of Scriptural Knowledge, Chapter 32VERSE (17) - :10; 33:12; 35:3,4
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PARALLEL VERSE BIBLE
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