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Job 21-24 New American Bible (Revised Edition) (NABRE)

Chapter 21

Job’s Sixth Reply. Then Job answered and said:

At least listen to my words,
    and let that be the consolation you offer.
Bear with me while I speak;
    and after I have spoken, you can mock!
Is my complaint toward any human being?
    Why should I not be impatient?
Look at me and be appalled,
    put your hands over your mouths.
When I think of it, I am dismayed,
    and shuddering seizes my flesh.
[a]Why do the wicked keep on living,
    grow old, become mighty in power?
Their progeny is secure in their sight;
    their offspring are before their eyes.
Their homes are safe, without fear,
    and the rod of God is not upon them.
10 Their bulls breed without fail;
    their cows calve and do not miscarry.
11 They let their young run free like sheep,
    their children skip about.
12 They sing along with drum and lyre,
    and make merry to the sound of the pipe.
13 They live out their days in prosperity,
    and tranquilly go down to Sheol.
14 Yet they say to God, “Depart from us,
    for we have no desire to know your ways!
15 What is the Almighty that we should serve him?
    And what do we gain by praying to him?”
16 Their happiness is not in their own hands.
    The designs of the wicked are far from me!
17 How often is the lamp of the wicked put out?
    How often does destruction come upon them,
    the portion God allots in his anger?
18 Let them be like straw before the wind,
    like chaff the storm carries away!
19 “God is storing up the man’s misery for his children”?—
    let him requite the man himself so that he knows it!
20 Let his own eyes behold his calamity,
    and the wrath of the Almighty let him drink!
21 For what interest has he in his family after him,
    when the number of his months is finished?
22 Can anyone teach God knowledge,
    seeing that he judges those on high?[b]
23 One dies in his full vigor,
    wholly at ease and content;
24 His figure is full and nourished,
    his bones are moist with marrow.
25 Another dies with a bitter spirit,
    never having tasted happiness.
26 Alike they lie down in the dust,
    and worms cover them both.
27 See, I know your thoughts,
    and the arguments you plot against me.
28 For you say, “Where is the house of the great,
    and where the dwelling place of the wicked?”
29 Have you not asked the wayfarers
    and do you not acknowledge the witness they give?
30 On the day of calamity the evil man is spared,
    on the day that wrath is released.
31 Who will charge him to his face about his conduct,
    and for what he has done who will repay him?
32 He is carried to the grave
    and at his tomb they keep watch.
33 Sweet to him are the clods of the valley.
    All humankind will follow after him,
    and countless others before him.
34 How empty the consolation you offer me!
    Your arguments remain a fraud.

IV. Third Cycle of Speeches[c]

Chapter 22

Eliphaz’s Third Speech. Then Eliphaz the Temanite answered and said:

Can a man be profitable to God?
    Can a wise man be profitable to him?
Does it please the Almighty that you are just?
    Does he gain if your ways are perfect?[d]
Is it because of your piety that he reproves you—
    that he enters into judgment with you?
Is not your wickedness great,
    your iniquity endless?
You keep your relatives’ goods in pledge unjustly,[e]
    leave them stripped naked of their clothing.
To the thirsty you give no water to drink,
    and from the hungry you withhold bread;
As if the land belonged to the powerful,
    and only the privileged could dwell in it!
You sent widows away empty-handed,
    and the resources of orphans are destroyed.
10 Therefore snares are round about you,
    sudden terror makes you panic,
11 Or darkness—you cannot see!
    A deluge of waters covers you.
12 Does not God, in the heights of the heavens,
    behold the top of the stars, high though they are?
13 Yet you say, “What does God know?
    Can he judge through the thick darkness?
14 Clouds hide him so that he cannot see
    as he walks around the circuit of the heavens!”
15 Do you indeed keep to the ancient way
    trodden by the worthless?
16 They were snatched before their time;
    their foundations a river swept away.
17 They said to God, “Let us alone!”
    and, “What can the Almighty do to us?”
18 Yet he had filled their houses with good things.
    The designs of the wicked are far from me![f]
19 The just look on and are glad,
    and the innocent deride them:[g]
20 “Truly our enemies are destroyed,
    and what was left to them, fire has consumed!”
21 Settle with him and have peace.
    That way good shall come to you:
22 Receive instruction from his mouth,
    and place his words in your heart.
23 If you return to the Almighty, you will be restored;
    if you put iniquity far from your tent,
24 And treat raw gold as dust,
    the fine gold of Ophir[h] as pebbles in the wadi,
25 Then the Almighty himself shall be your gold
    and your sparkling silver.
26 For then you shall delight in the Almighty,
    you shall lift up your face toward God.
27 Entreat him and he will hear you,
    and your vows you shall fulfill.
28 What you decide shall succeed for you,
    and upon your ways light shall shine.
29 For when they are brought low, you will say, “It is pride!”
    But downcast eyes he saves.
30 He will deliver whoever is innocent;
    you shall be delivered if your hands are clean.

Chapter 23

Job’s Seventh Reply. Then Job answered and said:

Today especially my complaint is bitter,
    his hand is heavy upon me in my groanings.
Would that I knew how to find him,
    that I might come to his dwelling!
I would set out my case before him,
    fill my mouth with arguments;
I would learn the words he would answer me,
    understand what he would say to me.
Would he contend against me with his great power?
    No, he himself would heed me!
There an upright man might argue with him,
    and I would once and for all be delivered from my judge.
But if I go east, he is not there;[i]
    or west, I cannot perceive him;
The north enfolds him, and I cannot catch sight of him;
    The south hides him, and I cannot see him.
10 Yet he knows my way;
    if he tested me, I should come forth like gold.
11 My foot has always walked in his steps;
    I have kept his way and not turned aside.
12 From the commands of his lips I have not departed;
    the words of his mouth I have treasured in my heart.
13 But once he decides, who can contradict him?
    What he desires, that he does.
14 For he will carry out what is appointed for me,
    and many such things he has in store.
15 Therefore I am terrified before him;
    when I take thought, I dread him.
16 For it is God who has made my heart faint,
    the Almighty who has terrified me.
17 Yes, would that I had vanished in darkness,
    hidden by the thick gloom before me.

Chapter 24

Why are times not set by the Almighty,
    and why do his friends not see his days?[j]
People remove landmarks;
    they steal herds and pasture them.
The donkeys of orphans they drive away;
    they take the widow’s ox for a pledge.
They force the needy off the road;
    all the poor of the land are driven into hiding.
Like wild donkeys in the wilderness,
    they go forth to their task of seeking prey;
    the steppe provides food for their young;
They harvest fodder in the field,
    and glean in the vineyard of the wicked.
They pass the night naked, without clothing;
    they have no covering against the cold;
They are drenched with rain from the mountains,
    and for want of shelter they cling to the rock.
Orphans are snatched from the breast,
    infants of the needy are taken in pledge.[k]
10 They go about naked, without clothing,
    and famished, they carry the sheaves.[l]
11 Between the rows they press out the oil;
    they tread the wine presses, yet are thirsty.
12 In the city the dying groan,
    and the souls of the wounded cry out.
    Yet God does not treat it as a disgrace!
13 They are rebels against the light:
    they do not recognize its ways;
    they do not stay in its paths.
14 When there is no light the murderer rises,
    to kill the poor and needy;
    in the night he acts like a thief.
15 The eye of the adulterer watches for the twilight;
    he says, “No eye will see me.”
He puts a mask over his face;
16     in the dark he breaks into houses;
By day they shut themselves in;
    they do not know the light.
17 Indeed, for all of them morning is deep darkness;
    then they recognize the terrors of deep darkness.
18 He is swift on the surface of the water:[m]
    their portion in the land is accursed,
    they do not turn aside by way of the vineyards.
19 Drought and heat snatch away the snow waters,
    Sheol, those who have sinned.
20 May the womb forget him,
    may the worm find him sweet,
    may he no longer be remembered;
And may wickedness be broken like a tree.
21 May his companion be barren, unable to give birth,
    may his widow not prosper!
22 He[n] sustains the mighty by his strength,
    to him who rises without assurance of his life
23     he gives safety and support,
    and his eyes are on their ways.
24 They are exalted for a while, and then are no more;
    laid low, like everyone else they are gathered up;
    like ears of grain they shrivel.
25 If this be not so, who can make me a liar,
    and reduce my words to nothing?

Footnotes:

  1. 21:7 In vv. 7–29 Job launches into a realistic description of the fate of the wicked, contrary to the claims made by the friends.
  2. 21:22 Those on high: the heavenly beings; cf. 1:6; Ps 82:1–8.
  3. 22:1–27:23 The traditional three cycles of speeches breaks down in chaps. 22–27, because Zophar does not appear. This may be interpreted as a sign that the three friends see no point in further dialogue, or that Job’s replies have reduced them to silence, or that there has been a mistake in the transmission of the text (hence various transferrals of verses have been proposed to include Zophar, but without any textual evidence).
  4. 22:3 Another irony: God will “gain,” because he will have been proved right in his claim to the satan that Job is “perfect.”
  5. 22:6–9 This criticism of Job by Eliphaz is untrue (cf. 31:19), but he is driven to it by his belief that God always acts justly, even when he causes someone to suffer; suffering is due to wrongdoing (cf. v. 29).
  6. 22:18 The second part of the verse repeats 21:16.
  7. 22:19 Them: the wicked. Eliphaz obviously thinks that the just can be pleased by God’s punishment of the wicked. Such pleasure at the downfall of the wicked is expressed elsewhere, e.g., Ps 58:11; 63:12.
  8. 22:24 Ophir: see note on Ps 45:10.
  9. 23:8 Job’s confident desire to confront God (vv. 2–7, contrary to his fears in 9:14–20 and 13:21–27) gives way to his dark night: God’s absence (vv. 8–9), which also terrifies (vv. 13–17).
  10. 24:1 After his failure to find God, Job takes up the question: Why does God not favor his friends by the speedy punishment of his enemies?
  11. 24:9 This verse continues the description of the plight of the poor in vv. 2–4, and may belong there.
  12. 24:10 This verse is a variant of v. 7, and may be an erroneous scribal repetition.
  13. 24:18–24 These verses are inconsistent with Job’s views elsewhere. Moreover, they are in general poorly preserved, and in some cases obscure.
  14. 24:22 He: God.
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 9 New American Bible (Revised Edition) (NABRE)

Chapter 9

Solomon’s Prayer[a]

[b]God of my ancestors, Lord of mercy,
    you who have made all things by your word
And in your wisdom have established humankind
    to rule the creatures produced by you,
And to govern the world in holiness and righteousness,
    and to render judgment in integrity of heart:
Give me Wisdom, the consort at your throne,
    and do not reject me from among your children;
For I am your servant, the child of your maidservant,
    a man weak and short-lived
    and lacking in comprehension of judgment and of laws.
Indeed, though one be perfect among mortals,
    if Wisdom, who comes from you, be lacking,
    that one will count for nothing.

You have chosen me king over your people
    and magistrate over your sons and daughters.
You have bid me build a temple on your holy mountain
    and an altar in the city that is your dwelling place,
    a copy of the holy tabernacle which you had established from of old.
Now with you is Wisdom, who knows your works
    and was present when you made the world;
Who understands what is pleasing in your eyes
    and what is conformable with your commands.
10 Send her forth from your holy heavens
    and from your glorious throne dispatch her
That she may be with me and work with me,
    that I may know what is pleasing to you.
11 For she knows and understands all things,
    and will guide me prudently in my affairs
    and safeguard me by her glory;
12 Thus my deeds will be acceptable,
    and I will judge your people justly
    and be worthy of my father’s throne.

13 For who knows God’s counsel,
    or who can conceive what the Lord intends?
14 For the deliberations of mortals are timid,
    and uncertain our plans.
15 [c]For the corruptible body burdens the soul
    and the earthly tent weighs down the mind with its many concerns.
16 Scarcely can we guess the things on earth,
    and only with difficulty grasp what is at hand;
    but things in heaven, who can search them out?
17 Or who can know your counsel, unless you give Wisdom
    and send your holy spirit from on high?
18 [d]Thus were the paths of those on earth made straight,
    and people learned what pleases you,
    and were saved by Wisdom.

Footnotes:

  1. 9:1–18 The author presents his version of Solomon’s prayer (1 Kgs 3:6–9; 2 Chr 1:8–10).
  2. 9:1–2 The author identifies Wisdom with the word of God just as he again identifies Wisdom with the spirit of God in v. 17. All three are alternate ways of expressing God’s activity in relationship with the world and its inhabitants.
  3. 9:15–17 Although the expressions in v. 15 draw on the language of Plato concerning the human condition, the conclusion is very biblical: God remains a mystery (Jb 38–39; Eccl 8:17; Is 40:12–14; Rom 11:33–34). The plight of humankind is clearly one of ignorance, unless the “holy spirit” is sent from God.
  4. 9:18 An announcement of the next section.
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 22:1-23 New American Bible (Revised Edition) (NABRE)

VII. The Passion Narrative[a]

Chapter 22

The Conspiracy Against Jesus. Now the feast of Unleavened Bread, called the Passover,[b] was drawing near, and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people. Then Satan entered into Judas,[c] the one surnamed Iscariot, who was counted among the Twelve, and he went to the chief priests and temple guards to discuss a plan for handing him over to them. They were pleased and agreed to pay him money. He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd.

Preparations for the Passover. When the day of the feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb, he sent out Peter and John, instructing them, “Go and make preparations for us to eat the Passover.” They asked him, “Where do you want us to make the preparations?” 10 And he answered them, “When you go into the city, a man will meet you carrying a jar of water.[d] Follow him into the house that he enters 11 and say to the master of the house, ‘The teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 12 He will show you a large upper room that is furnished. Make the preparations there.” 13 Then they went off and found everything exactly as he had told them, and there they prepared the Passover.

The Last Supper. 14 When the hour came, he took his place at table with the apostles. 15 He said to them, “I have eagerly desired to eat this Passover[e] with you before I suffer, 16 for, I tell you, I shall not eat it [again] until there is fulfillment in the kingdom of God.” 17 Then he took a cup,[f] gave thanks, and said, “Take this and share it among yourselves; 18 for I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.” 19 [g]Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.” 20 And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you.

The Betrayal Foretold. 21 “And yet behold, the hand of the one who is to betray me is with me on the table; 22 for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.” 23 And they began to debate among themselves who among them would do such a deed.

The Role of the Disciples.

Footnotes:

  1. 22:1–23:56a The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Lk 22:15–20); (2) Jesus’ farewell discourse (Lk 22:21–38); (3) the mistreatment and interrogation of Jesus (Lk 22:63–71); (4) Jesus before Herod and his second appearance before Pilate (Lk 23:6–16); (5) words addressed to the women followers on the way to the crucifixion (Lk 23:27–32); (6) words to the penitent thief (Lk 23:39–41); (7) the death of Jesus (Lk 23:46, 47b–49). Luke stresses the innocence of Jesus (Lk 23:4, 14–15, 22) who is the victim of the powers of evil (Lk 22:3, 31, 53) and who goes to his death in fulfillment of his Father’s will (Lk 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Lk 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Lk 23:26–31, 49).
  2. 22:1 Feast of Unleavened Bread, called the Passover: see note on Mk 14:1.
  3. 22:3 Satan entered into Judas: see note on Lk 4:13.
  4. 22:10 A man will meet you carrying a jar of water: see note on Mk 14:13.
  5. 22:15 This Passover: Luke clearly identifies this last supper of Jesus with the apostles as a Passover meal that commemorated the deliverance of the Israelites from slavery in Egypt. Jesus reinterprets the significance of the Passover by setting it in the context of the kingdom of God (Lk 22:16). The “deliverance” associated with the Passover finds its new meaning in the blood that will be shed (Lk 22:20).
  6. 22:17 Because of a textual problem in Lk 22:19–20 some commentators interpret this cup as the eucharistic cup.
  7. 22:19c–20 Which will be given…do this in memory of me: these words are omitted in some important Western text manuscripts and a few Syriac manuscripts. Other ancient text types, including the oldest papyrus manuscript of Luke dating from the late second or early third century, contain the longer reading presented here. The Lucan account of the words of institution of the Eucharist bears a close resemblance to the words of institution in the Pauline tradition (see 1 Cor 11:23–26). See also notes on Mt 26:26–29; 26:27–28; and Mk 14:22–24.
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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