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PARALLEL HISTORY BIBLE - Job 5:3
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 
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LXX- Greek Septuagint - Job 5:3 εγω 1473 δε 1161 εωρακα 3708 5758 αφρονας ριζαν 4491 βαλλοντας 906 5723 αλλ 235 ' ευθεως 2112 εβρωθη αυτων 846 η 2228 1510 5753 3739 3588 διαιτα
Douay Rheims Bible I have seen a fool with a strong root, and I cursed his beauty immediately.
King James Bible - Job 5:3 I have seen the foolish taking root: but suddenly I cursed his habitation.
World English Bible I have seen the foolish taking root, but suddenly I cursed his habitation.
World Wide Bible Resources
Job 5:3
Early Christian Commentary - (A.D. 100 - A.D. 325) 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 ix.vii.xxxii Pg 10
Ps. xxiii. 4. where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. “For no disciple is above the Master, but every one that is perfect shall be as his Master.”4718 4718
Anf-02 vi.iii.i.vii Pg 43.1
Anf-01 ii.ii.xxvi Pg 5
Job xix. 25, 26.
Anf-02 v.iii.xvi Pg 2.1
2027 De consilio diffidentiæ. or from a desire of entering on the contest2028 2028 Constitutionis, “prima causarum conflictio,”—a term of the law courts. in some other way, were there not reasons on my side, especially this, that our faith owes deference2029 2029 Obsequium. to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements,2030 2030
Anf-01 ii.ii.xxvi Pg 5
Job xix. 25, 26.
Anf-01 ix.vii.xiii Pg 5
Isa. lvii. 16. Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. “But that is not first which is spiritual,” says the apostle, speaking this as if with reference to us human beings; “but that is first which is animal, afterwards that which is spiritual,”4534 4534
Anf-03 iv.xi.xi Pg 6
Tertullian’s reading of Isa. lvii. 16. And again: “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”1565 1565
Anf-03 v.v.xxxii Pg 14
Flatum: “breath;” so LXX. of Isa. lvii. 16. In like manner the same Wisdom says of the waters, “Also when He made the fountains strong, things which6468 6468 Fontes, quæ. are under the sky, I was fashioning6469 6469 Modulans. them along with Him.”6470 6470 *marg:
Anf-03 v.iv.v.xxxiv Pg 55
See Isa. lii. 7, xxxiii. 14 (Sept.), and Amos ix. 6. Down in hell, however, it was said concerning them: “They have Moses and the prophets; let them hear them!”—even those who did not believe them or at least did not sincerely4856 4856 Omnino. believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.4857 4857
Anf-03 v.iv.v.xxxiv Pg 49
Isa. xxxiii. 14–16, according to the Septuagint, which has but slight resemblance to the Hebrew. Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible,4850 4850 Cur non capiat. without any injury to that promise, that by Abraham’s bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory4851 4851 Candida quædam prospiciatur: where candida is a noun substantive (see above, chap. vii. p. 353). of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command.4852 4852
Anf-01 ii.ii.xiv Pg 3
Ps. xxxvii. 35–37. “Remnant” probably refers either to the memory or posterity of the righteous.
Anf-02 vi.iv.iv.v Pg 25.1
Npnf-201 iii.xvi.i Pg 19
Npnf-201 iii.xvi.i Pg 19
Anf-03 v.iv.v.xxv Pg 39
This passage it is not easy to identify. [See Is. lxiii. 3.] The books point to Isa. lxv. 5, but there is there no trace of it. Therefore He reckoned them “as the drop of a bucket,”4502 4502
Anf-03 v.iv.v.xxv Pg 40
Isa. xl. 15. [Compare Is. lxiii. 3. Sept.] while “Sion He left as a look-out4503 4503 Speculam. in a vineyard.”4504 4504
Anf-03 v.iv.v.xlvi Pg 4
Easy enough, by the LXX. See Isaiah lxiii. 3. καὶ τῶν εθνῶν οὐκ ἔστιν ἀνὴρ μετ᾽ εμοῦ. The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
Anf-01 viii.iv.xxvi Pg 4
Isa. lxii. 10 to end, Isa. lxiii. 1–6.
Anf-01 viii.iv.xix Pg 5
Ezek. xx. 12.
Anf-01 ix.vi.xvii Pg 3
Ezek. xx. 12. And in Exodus, God says to Moses: “And ye shall observe My Sabbaths; for it shall be a sign between Me and you for your generations.”3985 3985
Anf-01 ix.vii.xxxii Pg 10
Ps. xxiii. 4. where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. “For no disciple is above the Master, but every one that is perfect shall be as his Master.”4718 4718
Anf-02 vi.iii.i.vii Pg 43.1
Anf-01 ii.ii.xxvi Pg 5
Job xix. 25, 26.
Anf-02 v.iii.xvi Pg 2.1
2027 De consilio diffidentiæ. or from a desire of entering on the contest2028 2028 Constitutionis, “prima causarum conflictio,”—a term of the law courts. in some other way, were there not reasons on my side, especially this, that our faith owes deference2029 2029 Obsequium. to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements,2030 2030
Anf-01 ii.ii.xxvi Pg 5
Job xix. 25, 26.
Anf-01 ix.vii.xiii Pg 5
Isa. lvii. 16. Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. “But that is not first which is spiritual,” says the apostle, speaking this as if with reference to us human beings; “but that is first which is animal, afterwards that which is spiritual,”4534 4534
Anf-03 iv.xi.xi Pg 6
Tertullian’s reading of Isa. lvii. 16. And again: “He giveth breath unto the people that are on the earth, and Spirit to them that walk thereon.”1565 1565
Anf-03 v.v.xxxii Pg 14
Flatum: “breath;” so LXX. of Isa. lvii. 16. In like manner the same Wisdom says of the waters, “Also when He made the fountains strong, things which6468 6468 Fontes, quæ. are under the sky, I was fashioning6469 6469 Modulans. them along with Him.”6470 6470 *marg:
ecf19Oz74z894-36,39 105:8 106:45
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-03 v.viii.lxi Pg 3
Ex. xxiv. 8. and Elias7750 7750
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-02 vi.iv.iii Pg 60.1
Treasury of Scriptural Knowledge, Chapter 5VERSE (3) - Job 27:8 Ps 37:35,36; 73:3-9,18-20; 92:7 Jer 12:1-3
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