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PARALLEL HISTORY BIBLE - Job 38:26
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, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41
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LXX- Greek Septuagint - Job 38:26 του 3588 υετισαι επι 1909 γην 1093 ου 3739 3757 ουκ 3756 ανηρ 435 ερημον 2048 ου 3739 3757 ουχ 3756 υπαρχει 5225 5719 ανθρωπος 444 εν 1722 1520 αυτη 846 3778
Douay Rheims Bible That it should rain on the earth without man in the wilderness, where no mortal dwelleth :
King James Bible - Job 38:26 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man;
World English Bible To cause it to rain on a land where no man is; on the wilderness, in which there is no man;
World Wide Bible Resources
Job 38:26
Early Christian Commentary - (A.D. 100 - A.D. 325) 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-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-01 viii.iv.lxix Pg 4
Isa. xxxv. 1–7. The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe on Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah’s2210 2210 The text here has ταῦτα ποιῆσαι ὁμοίως. Maranus suggests ᾽Ησαίου for ποιῆσαι; and so we have translated. words?2211 2211 Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: “He who walks in righteousness,” etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: “You shall see the King with glory.” Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i.).—Maranus. For they2212 2212 i.e., the devils. contrived that the words of righteousness be quoted also by them.2213 2213 i.e., the priests of Mithras. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: ‘Hear, ye that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water [shall be] sure. Ye shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? where are the counsellors? where is he that numbers those who are nourished,—the small and great people? with whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who are become depreciated, and there is no understanding in him who hears.’2214 2214
Anf-03 v.iv.v.viii Pg 37
Isa. xxxv. 1. When “stayed” by the crowds, He said, “I must preach the kingdom of God to other cities also.”3710 3710
Npnf-201 iii.xvi.iv Pg 90
Npnf-201 iii.xvi.iv Pg 130
Anf-03 v.iv.v.x Pg 4
Isa. xxxv. 2. What glory, and what excellency? “Be strong, ye weak hands, and ye feeble knees:”3763 3763
Anf-03 v.iv.iv.v Pg 10
Isa. xli. 18, 19, inexactly quoted. In like manner, when, foretelling the conversion of the Gentiles, He says, “The beasts of the field shall honour me, the dragons and the owls,” He surely never meant to derive3151 3151 Relaturus. His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt,3152 3152 Hæreticorum apostolus. We have already referred to Marcion’s acceptance of St. Paul’s epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles,” in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;3153 3153
Anf-03 v.iv.iv.v Pg 10
Isa. xli. 18, 19, inexactly quoted. In like manner, when, foretelling the conversion of the Gentiles, He says, “The beasts of the field shall honour me, the dragons and the owls,” He surely never meant to derive3151 3151 Relaturus. His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt,3152 3152 Hæreticorum apostolus. We have already referred to Marcion’s acceptance of St. Paul’s epistles. It has been suggested that Tertullian in the text uses hæreticorum apostolus as synonymous with ethnicorum apostolus="apostle of the Gentiles,” in which case allusion to St. Paul would of course be equally clear. But this interpretation is unnecessary. interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;3153 3153
Anf-01 ix.vi.xxxiv Pg 99
Isa. xliii. 19–21. —plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles,4337 4337
Anf-03 v.iv.v.i Pg 25
Isa. xliii. 18, 19. So by Jeremiah: “Break up for yourselves new pastures,3500 3500 Novate novamen novum. Agricultural words. and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”3501 3501
Anf-03 v.iv.vi.ii Pg 5
Comp. Isa. xliii. 18, 19, and lxv. 17, with 2 Cor. v. 17. to be superseded by a new course of things which should arise, whilst Christ marks the period of the separation when He says, “The law and the prophets were until John”5239 5239
Anf-03 v.iv.vi.xix Pg 40
Isa. xliii. 18, 19, and lxv. 17; 2 Cor. v. 17. commanded men “to break up fresh ground for themselves,”6095 6095
Anf-03 v.iv.ii.xx Pg 9
Isa. xliii. 19. And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.”2560 2560
Anf-03 v.iv.v.xi Pg 31
His reading of (probably) Isa. xliii. 19; comp. 2 Cor. v. 17. does He not advert to a new state of things? We have generally been of opinion3840 3840 Olim statuimus. that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only3841 3841 Ille. does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition3842 3842 Novitas. of the gospel from the old state3843 3843 Vetustas. of the law, He proved that that3844 3844 That is, “the oldness of the law.” from which He was separating His own3845 3845 That is, “the newness of the gospel.” ought not to have been branded3846 3846 Notandam. as a separation3847 3847 Separatione. The more general reading is separationem. of things which were alien to each other; for nobody ever unites his own things with things that are alien to them,3848 3848 Alienis: i.e., “things not his own.” in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification,3849 3849 Amplitudinem. by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, whilst it advances3850 3850 Provehitur, “is developed.” from the law—a different thing3851 3851 Aliud. from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. “I will open,” says He, “my mouth in a parable” (that is, in a similitude); “I will utter dark problems” (that is, I will set forth questions).3852 3852
Anf-03 v.iv.vi.xii Pg 29
Isa. xliii. 19. When also he (in a later passage) enjoins us “to cleanse ourselves from all filthiness of flesh and blood”5767 5767
Anf-02 vi.iv.vi.vi Pg 32.1
Anf-03 v.iv.v.xiii Pg 19
Isa. xliii. 20. ); as if they were to be gems to shed lustre upon the church’s sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, and placed in the sanctuary of His covenant. What equally good defence of such a number has Marcion’s Christ to show? It is impossible that anything can be shown to have been done by him unconnectedly,3921 3921 Simpliciter: i.e., simply or without relation to any types or prophecies. which cannot be shown to have been done by my Christ in connection (with preceding types).3922 3922 Non simpliciter. To him will appertain the event3923 3923 Res. in whom is discovered the preparation for the same.3924 3924 Rei præparatura. Again, He changes the name of Simon to Peter,3925 3925
Treasury of Scriptural Knowledge, Chapter 38VERSE (26) - Ps 104:10-14; 107:35; 147:8,9 Isa 35:1,2; 41:18,19; 43:19,20
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