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Job 11-14 New American Bible (Revised Edition) (NABRE)

Chapter 11

Zophar’s First Speech. And Zophar the Naamathite answered and said:

Should not many words be answered,
    or must the garrulous man necessarily be right?
Shall your babblings keep others silent,
    and shall you deride and no one give rebuke?
Shall you say: “My teaching is pure,
    and I am clean in your sight”?
But oh, that God would speak,[a]
    and open his lips against you,
And tell you the secrets of wisdom,
    for good sense has two sides;
So you might learn that God
    overlooks some of your sinfulness.
Can you find out the depths of God?
    or find out the perfection of the Almighty?
It is higher than the heavens; what can you do?
    It is deeper than Sheol; what can you know?
It is longer than the earth in measure,
    and broader than the sea.
10 If he should seize and imprison
    or call to judgment, who then could turn him back?
11 For he knows the worthless
    and sees iniquity; will he then ignore it?
12 An empty head will gain understanding,
    when a colt of a wild jackass is born human.[b]
13 If you set your heart aright
    and stretch out your hands toward him,
14 If iniquity is in your hand, remove it,
    and do not let injustice dwell in your tent,
15 Surely then you may lift up your face in innocence;
    you may stand firm and unafraid.
16 For then you shall forget your misery,
    like water that has ebbed away you shall regard it.
17 Then your life shall be brighter than the noonday;
    its gloom shall become like the morning,
18 And you shall be secure, because there is hope;
    you shall look round you and lie down in safety;
19     you shall lie down and no one will disturb you.
Many shall entreat your favor,
20     but the wicked, looking on, shall be consumed with envy.
Escape shall be cut off from them,
    their only hope their last breath.

Chapter 12

Job’s Third Reply. [c]Then Job answered and said:

No doubt you are the people
    with whom wisdom shall die!
But I have intelligence as well as you;
    I do not fall short of you;
    for who does not know such things as these?
I have become the sport of my neighbors:[d]
    “The one whom God answers when he calls upon him,
    The just, the perfect man,” is a laughingstock;
The undisturbed esteem my downfall a disgrace
    such as awaits unsteady feet;
Yet the tents of robbers are prosperous,
    and those who provoke God are secure,
    whom God has in his power.[e]
But now ask the beasts to teach you,
    the birds of the air to tell you;
Or speak to the earth to instruct you,
    and the fish of the sea to inform you.
Which of all these does not know
    that the hand of God has done this?
10 In his hand is the soul of every living thing,
    and the life breath of all mortal flesh.
11 Does not the ear judge words
    as the mouth tastes food?
12 So with old age is wisdom,
    and with length of days understanding.
13 With him are wisdom and might;
    his are counsel and understanding.
14 If he knocks a thing down, there is no rebuilding;
    if he imprisons, there is no release.
15 He holds back the waters and there is drought;
    he sends them forth and they overwhelm the land.
16 With him are strength and prudence;
    the misled and the misleaders are his.
17 He sends counselors away barefoot,
    makes fools of judges.
18 He loosens the belt of kings,
    ties a waistcloth on their loins.[f]
19 He sends priests away barefoot,
    leads the powerful astray.
20 He silences the trusted adviser,
    takes discretion from the elders.
21 He pours shame on nobles,
    the waistband of the strong he loosens.
22 He uncovers deep things from the darkness,
    brings the gloom into the light.
23 He makes nations great and destroys them,
    spreads peoples abroad and abandons them.
24 He takes understanding from the leaders of the land,
    makes them wander in a pathless desert.
25 They grope in the darkness without light;
    he makes them wander like drunkards.

Chapter 13

All this my eye has seen;
    my ear has heard and perceived it.
What you know, I also know;
    I do not fall short of you.
But I would speak with the Almighty;
    I want to argue with God.
But you gloss over falsehoods,
    you are worthless physicians, every one of you!
Oh, that you would be altogether silent;
    that for you would be wisdom!
Hear now my argument
    and listen to the accusations from my lips.
Is it for God that you speak falsehood?
    Is it for him that you utter deceit?
Is it for him that you show partiality?
    Do you make accusations on behalf of God?
Will it be well when he shall search you out?
    Can you deceive him as you do a mere human being?
10 He will openly rebuke you
    if in secret you show partiality.
11 Surely his majesty will frighten you
    and dread of him fall upon you.
12 Your reminders are ashy maxims,
    your fabrications mounds of clay.
13 Be silent! Let me alone that I may speak,
    no matter what happens to me.
14 I will carry my flesh between my teeth,
    and take my life in my hand.[g]
15 Slay me though he might, I will wait for him;[h]
    I will defend my conduct before him.
16 This shall be my salvation:
    no impious man can come into his presence.
17 Pay close attention to my speech,
    give my statement a hearing.
18 Behold, I have prepared my case,
    I know that I am in the right.
19 If anyone can make a case against me,
    then I shall be silent and expire.
20 Two things only do not use against me,[i]
    then from your presence I need not hide:
21 Withdraw your hand far from me,
    do not let the terror of you frighten me.
22 Then call me, and I will respond;
    or let me speak first, and answer me.
23 What are my faults and my sins?
    My misdeed, my sin make known to me!
24 Why do you hide your face
    and consider me your enemy?[j]
25 Will you harass a wind-driven leaf
    or pursue a withered straw?
26 For you draw up bitter indictments against me,
    and punish in me the faults of my youth.
27 You put my feet in the stocks;
    you watch all my paths
    and trace out all my footsteps,
28 Though I wear out like a leather bottle,
    like a garment the moth has consumed.

Chapter 14

Man born of woman
    is short-lived and full of trouble,[k]
Like a flower that springs up and fades,
    swift as a shadow that does not abide.
Upon such a one will you set your eyes,
    bringing me into judgment before you?
Can anyone make the unclean clean?
    No one can.
Since his days are determined—
    you know the number of his months;
    you have fixed the limit which he cannot pass—
Look away from him and let him be,
    while, like a hireling, he completes his day.
For a tree there is hope;
    if it is cut down, it will sprout again,
    its tender shoots will not cease.
Even though its root grow old in the earth
    and its stump die in the dust,
Yet at the first whiff of water it sprouts
    and puts forth branches like a young plant.
10 But when a man dies, all vigor leaves him;
    when a mortal expires, where then is he?
11 As when the waters of a lake fail,
    or a stream shrivels and dries up,
12 So mortals lie down, never to rise.
    Until the heavens are no more, they shall not awake,
    nor be roused out of their sleep.
13 Oh, that you would hide me in Sheol,
    shelter me till your wrath is past,
    fix a time to remember me!
14 If a man were to die, and live again,
    all the days of my drudgery I would wait
    for my relief to come.
15 You would call, and I would answer you;
    you would long for the work of your hands.
16 Surely then you would count my steps,
    and not keep watch for sin in me.
17 My misdeeds would be sealed up in a pouch,[l]
    and you would cover over my guilt.
18 Mountains fall and crumble,
    rocks move from their place,
19 And water wears away stone,
    and floods wash away the soil of the land—
    so you destroy the hope of mortals!
20 You prevail once for all against them and they pass on;
    you dismiss them with changed appearance.
21 If their children are honored, they are not aware of it;
    or if disgraced, they do not know about them.
22 Only for themselves, their pain;
    only for themselves, their mourning.

Footnotes:

  1. 11:5 This is another of many ironies (e.g., cf. 11:16–19) that occur throughout the book. Zophar does not know that God will speak (chaps. 38–42), but contrary to what he thinks.
  2. 11:12 A colt…is born human: the Hebrew is obscure. As translated, it seems to be a proverb referring to an impossible event.
  3. 12:1 Job begins his third and longest speech to the friends with sarcasm, and eventually he accuses them of falsehood (13:4–11). The dialogue between them becomes increasingly sharp. With the appeal to learning from beasts and birds (12:7), Job launches into what seems to be a bitter parody of the power of God.
  4. 12:4–5 The Hebrew is somewhat obscure, but the general sense is that the wicked mock the pious when the latter appear to be abandoned by God; cf. Ps 22:7–9; Mt 27:39–43.
  5. 12:6 Whom God has in his power: the Hebrew is obscure. The line may be a scribal error; some of the phrases occur in vv. 9, 10.
  6. 12:18 He reduces kings to the condition of slaves, who wear only a cloth wrapped about the waist.
  7. 13:14 The second half of the verse is a common biblical expression for risking one’s life; cf. Jgs 12:3; 1 Sm 19:5; 28:21; Ps 119:109; the first half of the verse must have a similar meaning. Job is so confident of his innocence that he is willing to risk his life by going to judgment with God.
  8. 13:15 Many translations adopt the Ketib reading, “I have no hope.”
  9. 13:20 In 13:20–14:22, Job directs his address to God; cf. 7:8–21; 9:28–10:22. His three friends never do this.
  10. 13:24 The Hebrew word for “enemy” (‘oyeb) is very close to the Hebrew form of Job’s name (‘iyyob). The play on the word implies that God has confused the two.
  11. 14:1 The sorrowful lament of Job is that God should relent in view of the limited life of human beings. When compared to plant life, which dies but can revive, the death of human beings is final. Job’s wild and “unthinkable” wish in vv. 13–17 is a bold stroke of imagination and desire: if only in Sheol he were protected till God would remember him! Were he to live again (v. 14), things would be different, but alas, God destroys “the hope of mortals” (v. 19).
  12. 14:17 Sealed up in a pouch: hidden away and forgotten.
New American Bible (Revised Edition) (NABRE)

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.

Wisdom 7:15-30 New American Bible (Revised Edition) (NABRE)

15 Now God grant I speak suitably
    and value these endowments at their worth:
For he is the guide of Wisdom
    and the director of the wise.
16 For both we and our words are in his hand,
    as well as all prudence and knowledge of crafts.
17 [a]For he gave me sound knowledge of what exists,
    that I might know the structure of the universe and the force of its elements,
18 The beginning and the end and the midpoint of times,
    the changes in the sun’s course and the variations of the seasons,
19 Cycles of years, positions of stars,
20     natures of living things, tempers of beasts,
Powers of the winds and thoughts of human beings,
    uses of plants and virtues of roots—
21 Whatever is hidden or plain I learned,
22     for Wisdom, the artisan of all, taught me.

Nature and Incomparable Dignity of Wisdom

[b] For in her is a spirit
    intelligent, holy, unique,
Manifold, subtle, agile,
    clear, unstained, certain,
Never harmful, loving the good, keen,
23     unhampered, beneficent, kindly,
Firm, secure, tranquil,
    all-powerful, all-seeing,
And pervading all spirits,
    though they be intelligent, pure and very subtle.

24 For Wisdom is mobile beyond all motion,
    and she penetrates and pervades all things by reason of her purity.
25 [c]For she is a breath of the might of God
    and a pure emanation of the glory of the Almighty;
    therefore nothing defiled can enter into her.
26 For she is the reflection of eternal light,
    the spotless mirror of the power of God,
    the image of his goodness.
27 Although she is one, she can do all things,
    and she renews everything while herself perduring;
Passing into holy souls from age to age,
    she produces friends of God and prophets.
28 For God loves nothing so much as the one who dwells with Wisdom.
29 For she is fairer than the sun
    and surpasses every constellation of the stars.
Compared to light, she is found more radiant;
30     though night supplants light,
    wickedness does not prevail over Wisdom.

Footnotes:

  1. 7:17–22a Wisdom teaches not only righteousness and friendship with God but also sound knowledge of the world, the universe, plants, animals and human beings. See also 1 Kgs 5:9–14; these specialties reflect Hellenistic culture.
  2. 7:22b–23 The twenty-one (7 × 3) attributes of the spirit in Wisdom reflect the influence of contemporary philosophy, especially the Stoa, but the personification rests also on Prv 8:22–31 and Sir 24.
  3. 7:25–26 Five strong metaphors underline the origins and closeness of Wisdom with God. See the use of this language in Hb 1:3; Col 1:15.
New American Bible (Revised Edition) (NABRE)

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.

Luke 20:1-26 New American Bible (Revised Edition) (NABRE)

Chapter 20[a]

The Authority of Jesus Questioned. One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him and said to him, “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?” He said to them in reply, “I shall ask you a question. Tell me, was John’s baptism of heavenly or of human origin?” They discussed this among themselves, and said, “If we say, ‘Of heavenly origin,’ he will say, ‘Why did you not believe him?’ But if we say, ‘Of human origin,’ then all the people will stone us, for they are convinced that John was a prophet.” So they answered that they did not know from where it came. Then Jesus said to them, “Neither shall I tell you by what authority I do these things.”

The Parable of the Tenant Farmers.[b] Then he proceeded to tell the people this parable. “[A] man planted a vineyard, leased it to tenant farmers, and then went on a journey for a long time. 10 At harvest time he sent a servant to the tenant farmers to receive some of the produce of the vineyard. But they beat the servant and sent him away empty-handed. 11 So he proceeded to send another servant, but him also they beat and insulted and sent away empty-handed. 12 Then he proceeded to send a third, but this one too they wounded and threw out. 13 The owner of the vineyard said, ‘What shall I do? I shall send my beloved son; maybe they will respect him.’ 14 But when the tenant farmers saw him they said to one another, ‘This is the heir. Let us kill him that the inheritance may become ours.’ 15 So they threw him out of the vineyard and killed him.[c] What will the owner of the vineyard do to them? 16 He will come and put those tenant farmers to death and turn over the vineyard to others.” When the people heard this, they exclaimed, “Let it not be so!” 17 But he looked at them and asked, “What then does this scripture passage mean:

‘The stone which the builders rejected
    has become the cornerstone’?

18 Everyone who falls on that stone will be dashed to pieces; and it will crush anyone on whom it falls.” 19 The scribes and chief priests sought to lay their hands on him at that very hour, but they feared the people, for they knew that he had addressed this parable to them.

Paying Taxes to the Emperor. 20 [d]They watched him closely and sent agents pretending to be righteous who were to trap him in speech, in order to hand him over to the authority and power of the governor. 21 They posed this question to him, “Teacher, we know that what you say and teach is correct, and you show no partiality, but teach the way of God in accordance with the truth. 22 Is it lawful for us to pay tribute to Caesar or not?”[e] 23 Recognizing their craftiness he said to them, 24 “Show me a denarius;[f] whose image and name does it bear?” They replied, “Caesar’s.” 25 So he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” 26 They were unable to trap him by something he might say before the people, and so amazed were they at his reply that they fell silent.

The Question About the Resurrection.

Footnotes:

  1. 20:1–47 The Jerusalem religious leaders or their representatives, in an attempt to incriminate Jesus with the Romans and to discredit him with the people, pose a number of questions to him (about his authority, Lk 20:2; about payment of taxes, Lk 20:22; about the resurrection, Lk 20:28–33).
  2. 20:9–19 This parable about an absentee landlord and a tenant farmers’ revolt reflects the social and economic conditions of rural Palestine in the first century. The synoptic gospel writers use the parable to describe how the rejection of the landlord’s son becomes the occasion for the vineyard to be taken away from those to whom it was entrusted (the religious leadership of Judaism that rejects the teaching and preaching of Jesus; Lk 20:19).
  3. 20:15 They threw him out of the vineyard and killed him: cf. Mk 12:8. Luke has altered his Marcan source and reports that the murder of the son takes place outside the vineyard to reflect the tradition of Jesus’ death outside the walls of the city of Jerusalem (see Hb 13:12).
  4. 20:20 The governor: i.e., Pontius Pilate, the Roman administrator responsible for the collection of taxes and maintenance of order in Palestine.
  5. 20:22 Through their question the agents of the Jerusalem religious leadership hope to force Jesus to take sides on one of the sensitive political issues of first-century Palestine. The issue of nonpayment of taxes to Rome becomes one of the focal points of the First Jewish Revolt (A.D. 66–70) that resulted in the Roman destruction of Jerusalem and the temple. See also note on Mt 22:15–22.
  6. 20:24 Denarius: a Roman silver coin (see note on Lk 7:41).
New American Bible (Revised Edition) (NABRE)

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.

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