Job 19:25-27
New American Bible (Revised Edition)
25 As for me, I know that my vindicator lives,[a]
and that he will at last stand forth upon the dust.(A)
26 This will happen when my skin has been stripped off,
and from my flesh I will see God:
27 I will see for myself,
my own eyes, not another’s, will behold him:
my inmost being is consumed with longing.
Footnotes
- 19:25–27 The meaning of this passage is obscure because the original text has been poorly preserved and the ancient versions do not agree among themselves. Job asserts three times that he shall see a future vindicator (Hebrew goel), but he leaves the time and manner of this vindication undefined. The Vulgate translation has Job indicating a belief in resurrection after death, but the Hebrew and the other ancient versions are less specific.
John 1:1-14
New American Bible (Revised Edition)
I. Prologue[a]
Chapter 1
1 In the beginning[b] was the Word,
and the Word was with God,
and the Word was God.(A)
2 He was in the beginning with God.
3 [c]All things came to be through him,
and without him nothing came to be.(B)
What came to be 4 through him was life,
and this life was the light of the human race;(C)
5 [d]the light shines in the darkness,(D)
and the darkness has not overcome it.
6 [e]A man named John was sent from God.(E) 7 He came for testimony,[f] to testify to the light, so that all might believe through him.(F) 8 He was not the light, but came to testify to the light.(G) 9 The true light, which enlightens everyone, was coming into the world.(H)
10 He was in the world,
and the world came to be through him,
but the world did not know him.
11 He came to what was his own,
but his own people[g] did not accept him.
12 (I)But to those who did accept him he gave power to become children of God, to those who believe in his name, 13 [h](J)who were born not by natural generation nor by human choice nor by a man’s decision but of God.
14 And the Word became flesh[i]
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.(K)
Footnotes
- 1:1–18 The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15–20 and Phil 2:6–11. Its core (Jn 1:1–5, 10–11, 14) is poetic in structure, with short phrases linked by “staircase parallelism,” in which the last word of one phrase becomes the first word of the next. Prose inserts (at least Jn 1:6–8, 15) deal with John the Baptist.
- 1:1 In the beginning: also the first words of the Old Testament (Gn 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God’s dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God’s creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with “God” in Greek signifies predication rather than identification.
- 1:3 What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with Jn 1:3 reflects fourth-century anti-Arianism.
- 1:5 The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: “comprehend” is another possible translation, but cf. Jn 12:35; Wis 7:29–30.
- 1:6 John was sent just as Jesus was “sent” (Jn 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John’s subordinate role.
- 1:7 Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.
- 1:11 What was his own…his own people: first a neuter, literally, “his own property/possession” (probably = Israel), then a masculine, “his own people” (the Israelites).
- 1:13 Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean “begotten” (by a male) or “born” (from a female or of parents). The variant “he who was begotten,” asserting Jesus’ virginal conception, is weakly attested in Old Latin and Syriac versions.
- 1:14 Flesh: the whole person, used probably against docetic tendencies (cf. 1 Jn 4:2; 2 Jn 7). Made his dwelling: literally, “pitched his tent/tabernacle.” Cf. the tabernacle or tent of meeting that was the place of God’s presence among his people (Ex 25:8–9). The incarnate Word is the new mode of God’s presence among his people. The Greek verb has the same consonants as the Aramaic word for God’s presence (Shekinah). Glory: God’s visible manifestation of majesty in power, which once filled the tabernacle (Ex 40:34) and the temple (1 Kgs 8:10–11, 27), is now centered in Jesus. Only Son: Greek, monogenēs, but see note on Jn 1:18. Grace and truth: these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf. Ex 34:6), thus God’s “love” and “fidelity.” The Word shares Yahweh’s covenant qualities.
Job 10:4-5
New American Bible (Revised Edition)
4 Have you eyes of flesh?
Do you see as mortals see?
5 Are your days like the days of a mortal,(A)
and are your years like a human lifetime,
Luke 2:11
New American Bible (Revised Edition)
11 [a](A)For today in the city of David a savior has been born for you who is Messiah and Lord.
Read full chapterFootnotes
- 2:11 The basic message of the infancy narrative is contained in the angel’s announcement: this child is savior, Messiah, and Lord. Luke is the only synoptic gospel writer to use the title savior for Jesus (Lk 2:11; Acts 5:31; 13:23; see also Lk 1:69; 19:9; Acts 4:12). As savior, Jesus is looked upon by Luke as the one who rescues humanity from sin and delivers humanity from the condition of alienation from God. The title christos, “Christ,” is the Greek equivalent of the Hebrew māšîaḥ, “Messiah,” “anointed one.” Among certain groups in first-century Palestinian Judaism, the title was applied to an expected royal leader from the line of David who would restore the kingdom to Israel (see Acts 1:6). The political overtones of the title are played down in Luke and instead the Messiah of the Lord (Lk 2:26) or the Lord’s anointed is the one who now brings salvation to all humanity, Jew and Gentile (Lk 2:29–32). Lord is the most frequently used title for Jesus in Luke and Acts. In the New Testament it is also applied to Yahweh, as it is in the Old Testament. When used of Jesus it points to his transcendence and dominion over humanity.
Galatians 4:19
New American Bible (Revised Edition)
19 My children, for whom I am again in labor until Christ be formed in you!(A)
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Luke 9:22
New American Bible (Revised Edition)
The First Prediction of the Passion. 22 He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.”(A)
The Conditions of Discipleship.(B)
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Isaiah 53:1-6
New American Bible (Revised Edition)
Chapter 53
1 Who would believe what we have heard?[a]
To whom has the arm of the Lord been revealed?(A)
2 He grew up like a sapling before him,(B)
like a shoot from the parched earth;
He had no majestic bearing to catch our eye,
no beauty to draw us to him.
3 He was spurned and avoided by men,
a man of suffering, knowing pain,
Like one from whom you turn your face,
spurned, and we held him in no esteem.(C)
4 Yet it was our pain that he bore,
our sufferings he endured.
We thought of him as stricken,
struck down by God[b] and afflicted,(D)
5 But he was pierced for our sins,
crushed for our iniquity.
He bore the punishment that makes us whole,
by his wounds we were healed.(E)
6 We had all gone astray like sheep,
all following our own way;
But the Lord laid upon him[c]
the guilt of us all.(F)
Footnotes
- 53:1–10 What we have heard: this fourth servant oracle is introduced by words of the Lord (52:13–15) but is now continued by speakers who are not identified, perhaps those referred to in 52:15, perhaps Israel (cf. “struck for the sins of his people”—v. 8). The Lord is again the speaker in vv. 11–13.
- 53:4 Struck down by God: the Bible often sees suffering as a punishment for sin (e.g., Ps 6:2; 32:1–5), yet sin sometimes appears to go unpunished and the innocent often suffer (cf. Ps 73; the Book of Job). In the case of the servant, the onlookers initially judge him guilty because of his suffering but, in some way not explained, they come to understand that his sufferings are for the sins of others. One notes the element of surprise, for such vicarious suffering, in the form described here, is without parallel in the Old Testament.
- 53:6 The Lord laid upon him: the servant’s suffering is no accidental or casual matter, but part of God’s plan; see also v. 10. The bystanders’ speculation of v. 4 is verified, but not in the sense intended by them.
Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.