Job 12:6
Parallel Verses
New American Standard Bible
"The tents of the destroyers prosper, And those who provoke God are secure, Whom God brings into their power.

King James Bible
The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.

Darby Bible Translation
The tents of desolators are in peace, and they that provoke �God are secure; into whose hand +God bringeth.

World English Bible
The tents of robbers prosper. Those who provoke God are secure, who carry their God in their hands.

Young's Literal Translation
At peace are the tents of spoilers, And those provoking God have confidence, He into whose hand God hath brought.

Job 12:6 Parallel
Barnes' Notes on the Bible

The tabernacles of robbers prosper - The tents or dwellings of robbers are safe and secure. This is Job's original proposition, to which he all along adheres. It is, that God does not deal with people in this life according to their character; and in support of this he now appeals to the fact that the tents or dwellings of robbers are safe. Arabia would furnish many illustrations of this, which could not be unknown to the friends of Job. The Arabs dwelt in tents, and they were then, as now, wandering, predatory tribes. They lived, to a great extent, by plunder, and doubtless Job could appeal to the observation of his friends for the proof of this. He affirms that so far from dealing with people according to their character, God often seemed to protect the public robber, and the blasphemer of his name.

Prosper - They are secure, tranquil, at rest - for so the Hebrew word means. They are not disturbed and broken in upon.

And they that provoke God - Or rather, "the tents are secure to those who provoke God." Dr. Good renders it, "and are fortresses to those who provoke God;" but the true idea is, that the tents of those who provoke God by their conduct are safe. God does not seem to notice them, or to come out in judgment against them.

Into whose hand God bringeth abundantly - Dr. Noyes renders this, "who carry their God in their hand;" but with much less accuracy, as it seems to me, than commonly characterizes his version. Eichhorn renders it in a sense somewhat similar:

Die ihre Faust fur ihre Gottheit achten -

"Who regard their fist as their God."

And so Stuhlman renders it:

Und wem die Faust fur Gottheit gilt -

"And to whom the fist avails for their God;"

That is, says he, Job means that this is the course of the world. Dr. Good renders it, "of him who hath created all these things with his hand" - still less accurately. In order to this, he is obliged to suppose an error in the text, but without the slightest authority. Jerome renders it as in our version. The Septuagint, "who provoke the Lord as if there would be no trial to them - ἔτασις αὐτῶν etasis autōn - here-after;" which certainly makes sense, but it was never obtained from the Hebrew. Rosenmuller renders it, "who have their own hand, that is, power for God;" a description, says he, of a wicked and violent man who thinks it right for him to do as he pleases. It seems to me, however, that the common interpretation, which is the most simple, is most in accordance with the Hebrew, and with the drift of the passage. According to this it means, that there is security to the man who lives to provoke that God who is constantly bringing to him in abundance the tokens of kindness. This is the fact on which Job is insisting - that God does not treat people in this world according to their real character, but that the wicked are prospered and the righteous are afflicted.

Job 12:6 Parallel Commentaries

Whether it is Necessary for Salvation to Believe Anything Above the Natural Reason?
Objection 1: It would seem unnecessary for salvation to believe anything above the natural reason. For the salvation and perfection of a thing seem to be sufficiently insured by its natural endowments. Now matters of faith, surpass man's natural reason, since they are things unseen as stated above ([2281]Q[1], A[4]). Therefore to believe seems unnecessary for salvation. Objection 2: Further, it is dangerous for man to assent to matters, wherein he cannot judge whether that which is proposed to him
Saint Thomas Aquinas—Summa Theologica

Whether Derision Can be a Mortal Sin?
Objection 1: It would seem that derision cannot be a mortal sin. Every mortal sin is contrary to charity. But derision does not seem contrary to charity, for sometimes it takes place in jest among friends, wherefore it is known as "making fun." Therefore derision cannot be a mortal sin. Objection 2: Further, the greatest derision would appear to be that which is done as an injury to God. But derision is not always a mortal sin when it tends to the injury of God: else it would be a mortal sin to relapse
Saint Thomas Aquinas—Summa Theologica

Cross References
Job 9:24
"The earth is given into the hand of the wicked; He covers the faces of its judges. If it is not He, then who is it?

Job 12:5
"He who is at ease holds calamity in contempt, As prepared for those whose feet slip.

Job 12:7
"But now ask the beasts, and let them teach you; And the birds of the heavens, and let them tell you.

Job 21:7
"Why do the wicked still live, Continue on, also become very powerful?

Job 21:9
Their houses are safe from fear, And the rod of God is not on them.

Job 22:18
"Yet He filled their houses with good things; But the counsel of the wicked is far from me.

Job 24:23
"He provides them with security, and they are supported; And His eyes are on their ways.

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