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PARALLEL HISTORY BIBLE - Job 5:4
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 5:4 πορρω 4206 γενοιντο οι 3588 υιοι 5207 αυτων 846 απο 575 σωτηριας 4991 κολαβρισθειησαν δε 1161 επι 1909 θυραις 2374 ησσονων και 2532 ουκ 3756 εσται 2071 5704 ο 3588 3739 εξαιρουμενος 1807 5734
Douay Rheims Bible His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them.
King James Bible - Job 5:4 His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
World English Bible His children are far from safety. They are crushed in the gate. Neither is there any to deliver them,
World Wide Bible Resources
Job 5:4
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii. —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier9171 9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172 9172
Anf-02 ii.iv.viii Pg 5.2
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-03 vi.ii.iv Pg 12
The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence. may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”1479 1479
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-03 vi.ii.iv Pg 12
The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence. may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”1479 1479
Anf-01 ix.vi.v Pg 11
Mal. iv. 1. Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841 3841
Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii. —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier9171 9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172 9172
Anf-02 vi.iv.i.i Pg 29.1
Anf-03 iv.ix.i Pg 12
This promise may be said to have been given “to Abraham,” because (of course) he was still living at the time; as we see by comparing Gen. xxi. 5 with xxv. 7 and 26. See, too, Heb. xi. 9. out of the womb of Rebecca “two peoples and two nations were about to proceed,”1131 1131 Or, “nor did He make, by grace, a distinction.” —of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace1132 1132 Or, “nor did He make, by grace, a distinction.” make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”1133 1133
Anf-02 vi.iv.iv.xxi Pg 52.1
Anf-01 ix.vii.xxxiii Pg 5
Gen. xiii. 13, 14. And again He says, “Arise, and go through the length and breadth of the land, since I will give it unto thee;”4723 4723
Anf-01 viii.iv.lvi Pg 39
Gen. xix. 16–25. And after another pause I added: “And now have you not perceived, my friends, that one of the three, who is both God and Lord, and ministers to Him who is in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom, He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation, Abraham went back to his place. And when he came [to Sodom], the two angels no longer conversed with Lot, but Himself, as the Scripture makes evident; and He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: ‘The Lord rained down upon Sodom and Gomorrah sulphur and fire from the Lord out of heaven.’ ”
Anf-02 ii.iv.viii Pg 5.2
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-03 vi.ii.iv Pg 12
The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence. may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”1479 1479
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-03 vi.ii.iv Pg 12
The Latin here departs entirely from the Greek text, and quotes as a saying of “the Son of God” the following precept, nowhere to be found in the New Testament: “Let us resist all iniquity, and hold it in hatred.” Hilgenfeld joins this clause to the former sentence. may find no means of entrance, let us flee from every vanity, let us utterly hate the works of the way of wickedness. Do not, by retiring apart, live a solitary life, as if you were already [fully] justified; but coming together in one place, make common inquiry concerning what tends to your general welfare. For the Scripture saith, “Woe to them who are wise to themselves, and prudent in their own sight!”1479 1479
Anf-01 ix.vi.v Pg 11
Mal. iv. 1. Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, “He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire.”3841 3841
Anf-03 vi.vii.xiv Pg 4
Job. See Job i. and ii. —whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain. For by all his pains he was not drawn away from his reverence for God; but he has been set up as an example and testimony to us, for the thorough accomplishment of patience as well in spirit as in flesh, as well in mind as in body; in order that we succumb neither to damages of our worldly goods, nor to losses of those who are dearest, nor even to bodily afflictions. What a bier9171 9171 “Feretrum”—for carrying trophies in a triumph, the bodies of the dead, and their effigies, etc. for the devil did God erect in the person of that hero! What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile,9172 9172
Anf-02 vi.iv.i.i Pg 29.1
Anf-03 iv.ix.i Pg 12
This promise may be said to have been given “to Abraham,” because (of course) he was still living at the time; as we see by comparing Gen. xxi. 5 with xxv. 7 and 26. See, too, Heb. xi. 9. out of the womb of Rebecca “two peoples and two nations were about to proceed,”1131 1131 Or, “nor did He make, by grace, a distinction.” —of course those of the Jews, that is, of Israel; and of the Gentiles, that is ours. Each, then, was called a people and a nation; lest, from the nuncupative appellation, any should dare to claim for himself the privilege of grace. For God ordained “two peoples and two nations” as about to proceed out of the womb of one woman: nor did grace1132 1132 Or, “nor did He make, by grace, a distinction.” make distinction in the nuncupative appellation, but in the order of birth; to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”1133 1133
Anf-02 vi.iv.iv.xxi Pg 52.1
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
Anf-03 v.ix.xvii Pg 5
Ps. cxviii. 26. that is to say, the Son in the Father’s name. And as for the Father’s names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the “One that is,” we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. “All things,” says He, “which the Father hath are mine.”7982 7982
Anf-01 ix.vi.xxi Pg 42
Ezek. i. 1. of God, and the cherubim, and their wheels, and when he had recounted the mystery of the whole of that progression, and had beheld the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things which were upon his loins as the figure of amber, and what was below like the sight of fire, and when he set forth all the rest of the vision of the thrones, lest any one might happen to think that in those [visions] he had actually seen God, he added: “This was the appearance of the likeness of the glory of God.”4095 4095
Anf-01 ix.vi.xxi Pg 43
Ezek. ii. 1.
Anf-02 ii.ii.ii Pg 3.1
Anf-01 ii.ii.xv Pg 7
Ps. xii. 3–5.
Anf-01 v.iii.ix Pg 14
Ps. vi., Ps. xii. (inscrip.). [N.B.—The reference is to the title of these two psalms, as rendered by the LXX. Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης.] on which our life both sprang up again, and the victory over death was obtained in Christ, whom the children of perdition, the enemies of the Saviour, deny, “whose god is their belly, who mind earthly things,”692 692
Anf-02 vi.iv.iv.v Pg 28.1
Anf-02 vi.iv.vi.i Pg 10.1
Anf-01 viii.iv.xxxiv Pg 0
Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii. And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034 2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.] Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”
Anf-03 v.iv.v.xiv Pg 12
Ps. lxxii. 4. And in the following words he says of Christ: “All nations shall serve Him.”3944 3944
Npnf-201 iv.viii.xvii Pg 11
Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-01 viii.viii.iv Pg 2
Isa. xxxv. 5. and so on; but also to induce the belief that in the resurrection the flesh shall rise entire. For if on earth He healed the sicknesses of the flesh, and made the body whole, much more will He do this in the resurrection, so that the flesh shall rise perfect and entire. In this manner, then, shall those dreaded difficulties of theirs be healed.
Anf-01 ix.vi.xxxiv Pg 69
Isa. xxxv. 5, 6. and that “the hands which hang down, and the feeble knees, shall be strengthened,”4310 4310
Anf-03 v.iv.v.xxiv Pg 52
Isa. xxxv. 3, 5, 6, Sept. When, therefore, He proclaimed the benefits of His cures, then also did He put the scorpions and the serpents under the feet of His saints—even He who had first received this power from the Father, in order to bestow it upon others and then manifested it forth conformably to the order of prophecy.4464 4464 Secundum ordinem prædicationis.
Anf-03 v.viii.xx Pg 15
Isa. xxxv. 5. did not the relaxed hands and palsied knees become strong,7408 7408
Anf-01 viii.iv.cxxii Pg 4
Isa. xlii. 16, Isa. xliii. 10. To whom, then, does Christ bear witness? Manifestly to those who have believed. But the proselytes not only do not believe, but twofold more than yourselves blaspheme His name, and wish to torture and put to death us who believe in Him; for in all points they strive to be like you. And again in other words He cries: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will strengthen Thee, and will give Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out the prisoners from their bonds.’2420 2420
Anf-01 viii.ii.xxxix Pg 2
Isa. ii. 3. And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. For that saying, “The tongue has sworn but the mind is unsworn,”1850 1850 Eurip., Hipp., 608. might be imitated by us in this matter. But if the soldiers enrolled by you, and who have taken the military oath, prefer their allegiance to their own life, and parents, and country, and all kindred, though you can offer them nothing incorruptible, it were verily ridiculous if we, who earnestly long for incorruption, should not endure all things, in order to obtain what we desire from Him who is able to grant it.
Anf-01 ix.vi.xxxv Pg 10
Isa. ii. 3, 4; Mic. iv. 2, 3. If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek,4347 4347
Anf-02 vi.ii.i Pg 6.1
1449 This sentence is entirely omitted in the Latin. I am therefore persuaded of this, and fully convinced in my own mind, that since I began to speak among you I understand many things, because the Lord hath accompanied me in the way of righteousness. I am also on this account bound1450 1450 The Latin text is here quite different, and seems evidently corrupt. We have followed the Cod. Sin., as does Hilgenfeld. by the strictest obligation to love you above my own soul, because great are the faith and love dwelling in you, while you hope for the life which He has promised.1451 1451 Literally, “in the hope of His life.” Considering this, therefore, that if I should take the trouble to communicate to you some portion of what I have myself received, it will prove to me a sufficient reward that I minister to such spirits, I have hastened briefly to write unto you, in order that, along with your faith, ye might have perfect knowledge. The doctrines of the Lord, then, are three:1452 1452 The Greek is here totally unintelligible: it seems impossible either to punctuate or construe it. We may attempt to represent it as follows: “The doctrines of the Lord, then, are three: Life, Faith, and Hope, our beginning and end; and Righteousness, the beginning and the end of judgment; Love and Joy and the Testimony of gladness for works of righteousness.” We have followed the ancient Latin text, which Hilgenfeld also adopts, though Weitzäcker and others prefer the Greek. the hope of life, the beginning and the completion of it. For the Lord hath made known to us by the prophets both the things which are past and present, giving us also the first-fruits of the knowledge1453 1453 Instead of “knowledge” (
Anf-03 iv.ix.iii Pg 14
Isa. ii. 2, 3. —not of Esau, the former son, but of Jacob, the second; that is, of our “people,” whose “mount” is Christ, “præcised without concisors’ hands,1174 1174
Anf-03 v.iv.iv.xxi Pg 8
Isa. ii. 2, 3. The gospel will be this “way,” of the new law and the new word in Christ, no longer in Moses. “And He shall judge among the nations,” even concerning their error. “And these shall rebuke a large nation,” that of the Jews themselves and their proselytes. “And they shall beat their swords into ploughshares, and their spears3396 3396 Sibynas, Σιβύνη· ὅπλον δόρατι παραπλήσιον. Hesychius, “Sibynam appellant Illyrii telum venabuli simile.” Paulus, ex Festo, p. 336, Müll. (Oehler.) into pruning-hooks;” in other words, they shall change into pursuits of moderation and peace the dispositions of injurious minds, and hostile tongues, and all kinds of evil, and blasphemy. “Nation shall not lift up sword against nation,” shall not stir up discord. “Neither shall they learn war any more,”3397 3397
Anf-03 v.iv.vi.iv Pg 17
Isa. ii. 3. and “that we might receive the adoption of sons,”5337 5337
Anf-03 iv.xi.iii Pg 14
Isa. ii. 3. rather than from Greece. Christ made a mistake, too, in sending forth fishermen to preach, rather than the sophist. Whatever noxious vapours, accordingly, exhaled from philosophy, obscure the clear and wholesome atmosphere of truth, it will be for Christians to clear away, both by shattering to pieces the arguments which are drawn from the principles of things—I mean those of the philosophers—and by opposing to them the maxims of heavenly wisdom—that is, such as are revealed by the Lord; in order that both the pitfalls wherewith philosophy captivates the heathen may be removed, and the means employed by heresy to shake the faith of Christians may be repressed. We have already decided one point in our controversy with Hermogenes, as we said at the beginning of this treatise, when we claimed the soul to be formed by the breathing1519 1519 Flatu. of God, and not out of matter. We relied even there on the clear direction of the inspired statement which informs us how that “the Lord God breathed on man’s face the breath of life, so that man became a living soul”1520 1520
Anf-03 v.iv.v.i Pg 17
Isa. ii. 3. —some other law, that is, and another word. In short, says he, “He shall judge among the nations, and shall rebuke many people;”3492 3492
Anf-03 iv.ix.iii Pg 17
Isa. ii. 3, 4. Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself1177 1177 i.e., of beating swords into ploughs, etc. demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury.1178 1178
Treasury of Scriptural Knowledge, Chapter 5VERSE (4) - Job 4:10,11; 8:4; 18:16-19; 27:14 Ex 20:5 Ps 109:9-15; 119:155; 127:5
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PARALLEL VERSE BIBLE
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