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Job 4-7 New American Bible (Revised Edition) (NABRE)

Chapter 4

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

If someone attempts a word with you, would you mind?
    How can anyone refrain from speaking?
Look, you have instructed many,
    and made firm their feeble hands.
Your words have upheld the stumbler;
    you have strengthened faltering knees.
But now that it comes to you, you are impatient;
    when it touches you, you are dismayed.
Is not your piety a source of confidence,
    and your integrity of life your hope?
Reflect now, what innocent person perishes?
    Where are the upright destroyed?
As I see it, those who plow mischief
    and sow trouble will reap them.
By the breath of God they perish,
    and by the blast of his wrath they are consumed.
10 Though the lion[a] roars, though the king of beasts cries out,
    yet the teeth of the young lions are broken;
11 The old lion perishes for lack of prey,
    and the cubs of the lioness are scattered.
12 A word was stealthily brought to me,[b]
    my ear caught a whisper of it.
13 In my thoughts during visions of the night,
    when deep sleep falls on mortals,
14 Fear came upon me, and shuddering,
    that terrified me to the bone.
15 Then a spirit passed before me,
    and the hair of my body stood on end.
16 It paused, but its likeness I could not recognize;
    a figure was before my eyes,
    in silence I heard a voice:
17 “Can anyone be more in the right than God?
    Can mortals be more blameless than their Maker?
18 Look, he puts no trust in his servants,
    and even with his messengers he finds fault.
19 How much more with those who dwell in houses of clay,
    whose foundation is in the dust,
    who are crushed more easily than a moth!
20 Morning or evening they may be shattered;
    unnoticed, they perish forever.
21 The pegs of their tent are plucked up;
    they die without knowing wisdom.”

Chapter 5

Call now! Will anyone respond to you?
    To which of the holy ones[c] will you turn?
Surely impatience kills the fool
    and indignation slays the simpleton.
I have seen a fool spreading his roots,
    but I cursed his household suddenly:
May his children be far from safety;
    may they be crushed at the gate[d] without a rescuer.
What they have reaped may the hungry eat up,
    or God take away by blight,
    or the thirsty swallow their substance.
For not from dust does mischief come,
    nor from the soil does trouble sprout.
Human beings beget mischief
    as sparks[e] fly upward.
In your place, I would appeal to God,
    and to God I would state my plea.
[f]He does things great and unsearchable,
    things marvelous and innumerable.
10 He gives rain upon the earth
    and sends water upon the fields;
11 He sets up the lowly on high,
    and those who mourn are raised to safety.
12 He frustrates the plans of the cunning,
    so that their hands achieve no success;
13 He catches the wise in their own ruses,
    and the designs of the crafty are routed.
14 They meet with darkness in the daytime,
    at noonday they grope as though it were night.
15 But he saves the poor from the sword of their mouth,[g]
    from the hand of the mighty.
16 Thus the needy have hope,
    and iniquity closes its mouth.
17 Happy the one whom God reproves!
    The Almighty’s[h] discipline do not reject.
18 For he wounds, but he binds up;
    he strikes, but his hands give healing.
19 Out of six troubles he will deliver you,
    and at the seventh[i] no evil shall touch you.
20 In famine he will deliver you from death,
    and in war from the power of the sword;
21 From the scourge of the tongue you shall be hidden,
    and you shall not fear approaching ruin.
22 At ruin and want you shall laugh;
    the beasts of the earth, do not fear.
23 With the stones of the field shall your covenant be,
    and the wild beasts shall be at peace with you.
24 And you shall know that your tent is secure;
    taking stock of your household, you shall miss nothing.
25 You shall know that your descendants are many,
    and your offspring like the grass of the earth.
26 You shall approach the grave in full vigor,
    as a shock of grain comes in at its season.
27 See, this we have searched out; so it is!
    This we have heard, and you should know.

Chapter 6

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

Ah, could my anguish but be measured
    and my calamity laid with it in the scales,
They would now outweigh the sands of the sea!
    Because of this I speak without restraint.
For the arrows of the Almighty are in me,
    and my spirit drinks in their poison;
    the terrors of God are arrayed against me.
Does the wild donkey bray when it has grass?[j]
    Does the ox low over its fodder?
Can anything insipid be eaten without salt?
    Is there flavor in the white of an egg?
I refuse to touch them;
    they are like loathsome food to me.
Oh, that I might have my request,
    and that God would grant what I long for:
Even that God would decide to crush me,
    that he would put forth his hand and cut me off!
10 Then I should still have consolation
    and could exult through unremitting pain,
    because I have not transgressed the commands of the Holy One.
11 What strength have I that I should endure,
    and what is my limit that I should be patient?
12 Have I the strength of stones,
    or is my flesh of bronze?
13 Have I no helper,
    and has my good sense deserted me?
14 A friend owes kindness to one in despair,
    though he has forsaken the fear of the Almighty.
15 My companions are undependable as a wadi,
    as watercourses that run dry in the wadies;
16 Though they may be black with ice,
    and with snow heaped upon them,
17 Yet once they flow, they cease to be;
    in the heat, they disappear from their place.
18 Caravans wander from their routes;
    they go into the wasteland and perish.
19 The caravans of Tema[k] search,
    the companies of Sheba have hopes;
20 They are disappointed, though they were confident;
    they come there and are frustrated.
21 It is thus that you have now become for me;[l]
    you see a terrifying thing and are afraid.
22 Have I said, “Give me something,
    make a bribe on my behalf from your possessions”?
23 Or “Deliver me from the hand of the enemy,
    redeem me from oppressors”?
24 Teach me, and I will be silent;
    make me understand how I have erred.
25 How painful honest words can be;
    yet how unconvincing is your argument!
26 Do you consider your words as proof,
    but the sayings of a desperate man as wind?
27 You would even cast lots for the orphan,
    and would barter over your friend!
28 Come, now, give me your attention;
    surely I will not lie to your face.
29 Think it over; let there be no injustice.
    Think it over; I still am right.
30 Is there insincerity on my tongue,
    or cannot my taste discern falsehood?

Chapter 7

Is not life on earth a drudgery,[m]
    its days like those of a hireling?
Like a slave who longs for the shade,
    a hireling who waits for wages,
So I have been assigned months of futility,
    and troubled nights have been counted off for me.
When I lie down I say, “When shall I arise?”
    then the night drags on;
    I am filled with restlessness until the dawn.
My flesh is clothed with worms and scabs;
    my skin cracks and festers;
My days are swifter than a weaver’s shuttle;
    they come to an end without hope.
Remember that my life is like the wind;
    my eye will not see happiness again.
The eye that now sees me shall no more behold me;
    when your eye is on me, I shall be gone.
As a cloud dissolves and vanishes,
    so whoever goes down to Sheol shall not come up.
10 They shall not return home again;
    their place shall know them no more.
11 My own utterance I will not restrain;
    I will speak in the anguish of my spirit;
    I will complain in the bitterness of my soul.
12 [n]Am I the Sea, or the dragon,
    that you place a watch over me?[o]
13 When I say, “My bed shall comfort me,
    my couch shall ease my complaint,”
14 Then you frighten me with dreams
    and terrify me with visions,
15 So that I should prefer strangulation
    and death rather than my existence.[p]
16 I waste away: I will not live forever;
    let me alone, for my days are but a breath.
17 [q]What are human beings, that you make much of them,
    or pay them any heed?
18 You observe them every morning
    and try them at every moment!
19 How long before you look away from me,
    and let me alone till I swallow my spit?
20 If I sin, what do I do to you,
    O watcher of mortals?
Why have you made me your target?
    Why should I be a burden for you?
21 Why do you not pardon my offense,
    or take away my guilt?
For soon I shall lie down in the dust;
    and should you seek me I shall be gone.

Footnotes:

  1. 4:10 The lion: used figuratively here for the violent, rapacious sinner who cannot prevail against God.
  2. 4:12–21 A dramatic presentation of the idea of human nothingness in contrast to God’s greatness (v. 17). The message of the “private revelation” that stirs Eliphaz so deeply is in reality expressed countless times in the Bible. The statements of the friends are often “truths” that are insensitive or irrelevant to Job’s questioning.
  3. 5:1 Holy ones: members of the heavenly court; cf. 1:6 and note. They were viewed as heavenly intercessors.
  4. 5:4 At the gate: of the city, where justice was administered.
  5. 5:7 Sparks: in Hebrew, “sons of resheph,” which the ancient versions took as the name of a bird. Resheph was an underworld deity of plague, but the word also means “flames” in Sg 8:6.
  6. 5:9 Perhaps to be omitted here; it is a duplicate of 9:10.
  7. 5:15 From the sword of their mouth: the Hebrew is obscure.
  8. 5:17 Almighty: standard translation of Heb. Shaddai.
  9. 5:19 Six…the seventh: proverbial expression for any large number; cf. Prv 24:16; Lk 17:4.
  10. 6:5–6 Job would not complain if his life were as pleasant to him as fodder to a hungry animal; but his life is as disagreeable as insipid food. White of an egg: thus the obscure Hebrew has been understood in Jewish tradition; some render it “mallow juice.”
  11. 6:19 Tema: in northwest Arabia. Sheba: home of the Sabeans; see note on 1:15.
  12. 6:21 It is only at this point that the previous lines (vv. 1–20) are clearly directed to the three friends. The style of replying in these chapters (3–31) is often indirect. Job and the friends become mouthpieces through which the author presents current views on divine retribution in dramatic fashion. In chap. 7, Job will not even speak directly to the friends.
  13. 7:1 Drudgery: taken by some to refer to military service; cf. also 14:14.
  14. 7:12–21 Job now speaks not to his friends (who never speak to God), but to God. He does this frequently; cf. 9:28; 10:2–22; 13:20–28; 14:13–22.
  15. 7:12 An allusion to the personification of primeval chaos as a monstrous ocean vanquished by God; see note on 3:8.
  16. 7:15 Existence: lit., bones; the Hebrew is unclear.
  17. 7:17–18 An ironic allusion to Ps 8:5.
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 6:12-25 New American Bible (Revised Edition) (NABRE)

12 Resplendent and unfading is Wisdom,
    and she is readily perceived by those who love her,
    and found by those who seek her.
13 She hastens to make herself known to those who desire her;
14     one who watches for her at dawn will not be disappointed,
    for she will be found sitting at the gate.
15 For setting your heart on her is the perfection of prudence,
    and whoever keeps vigil for her is quickly free from care;
16 Because she makes her rounds, seeking those worthy of her,
    and graciously appears to them on the way,
    and goes to meet them with full attention.

17 [a]For the first step toward Wisdom is an earnest desire for discipline;
18     then, care for discipline is love of her;
    love means the keeping of her laws;
To observe her laws is the basis for incorruptibility;
19     and incorruptibility makes one close to God;
20     thus the desire for Wisdom leads to a kingdom.
21 If, then, you find pleasure in throne and scepter, you princes of peoples,
    honor Wisdom, that you may reign as kings forever.

II. Praise of Wisdom by Solomon[b]

Introduction

22 Now what wisdom is, and how she came to be I shall proclaim;
    and I shall conceal no secrets from you,
But from the very beginning I shall search out
    and bring to light knowledge of her;
    I shall not diverge from the truth.
23 Neither shall I admit consuming jealousy to my company,
    because that can have no fellowship with Wisdom.
24 A multitude of the wise is the safety of the world,
    and a prudent king, the stability of the people;
25     so take instruction from my words, to your profit.

Footnotes:

  1. 6:17–20 This type of reasoning approximates the rhetorical sorites, a series of statements in which the predicate of each becomes the subject of the next. Cf. Rom 5:3–5.
  2. 6:22–9:18 In these verses the author identifies with Solomon (without mentioning that name anywhere), and praises the beauty of Wisdom, describing how he sought her out. Thus the readers of the book can find a model in their search for Wisdom.
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 19:1-27 New American Bible (Revised Edition) (NABRE)

Chapter 19

Zacchaeus the Tax Collector.[a] He came to Jericho and intended to pass through the town. Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man, was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature. So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way. When he reached the place, Jesus looked up and said to him, “Zacchaeus, come down quickly, for today I must stay at your house.” And he came down quickly and received him with joy. When they all saw this, they began to grumble, saying, “He has gone to stay at the house of a sinner.” But Zacchaeus stood there and said to the Lord, “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.” [b]And Jesus said to him, “Today salvation has come to this house because this man too is a descendant of Abraham. 10 [c]For the Son of Man has come to seek and to save what was lost.”

The Parable of the Ten Gold Coins.[d] 11 While they were listening to him speak, he proceeded to tell a parable because he was near Jerusalem and they thought that the kingdom of God would appear there immediately. 12 So he said, “A nobleman went off to a distant country to obtain the kingship for himself and then to return. 13 He called ten of his servants and gave them ten gold coins[e] and told them, ‘Engage in trade with these until I return.’ 14 His fellow citizens, however, despised him and sent a delegation after him to announce, ‘We do not want this man to be our king.’ 15 But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading. 16 The first came forward and said, ‘Sir, your gold coin has earned ten additional ones.’ 17 He replied, ‘Well done, good servant! You have been faithful in this very small matter; take charge of ten cities.’ 18 Then the second came and reported, ‘Your gold coin, sir, has earned five more.’ 19 And to this servant too he said, ‘You, take charge of five cities.’ 20 Then the other servant came and said, ‘Sir, here is your gold coin; I kept it stored away in a handkerchief, 21 for I was afraid of you, because you are a demanding person; you take up what you did not lay down and you harvest what you did not plant.’ 22 He said to him, ‘With your own words I shall condemn you, you wicked servant. You knew I was a demanding person, taking up what I did not lay down and harvesting what I did not plant; 23 why did you not put my money in a bank? Then on my return I would have collected it with interest.’ 24 And to those standing by he said, ‘Take the gold coin from him and give it to the servant who has ten.’ 25 But they said to him, ‘Sir, he has ten gold coins.’ 26 ‘I tell you, to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. 27 Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’”

VI. The Teaching Ministry in Jerusalem[f]

The Entry into Jerusalem.

Footnotes:

  1. 19:1–10 The story of the tax collector Zacchaeus is unique to this gospel. While a rich man (Lk 19:2), Zacchaeus provides a contrast to the rich man of Lk 18:18–23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: he promises to give half of his possessions to the poor (Lk 19:8) and consequently is the recipient of salvation (Lk 19:9–10).
  2. 19:9 A descendant of Abraham: literally, “a son of Abraham.” The tax collector Zacchaeus, whose repentance is attested by his determination to amend his former ways, shows himself to be a true descendant of Abraham, the true heir to the promises of God in the Old Testament. Underlying Luke’s depiction of Zacchaeus as a descendant of Abraham, the father of the Jews (Lk 1:73; 16:22–31), is his recognition of the central place occupied by Israel in the plan of salvation.
  3. 19:10 This verse sums up for Luke his depiction of the role of Jesus as savior in this gospel.
  4. 19:11–27 In this parable Luke has combined two originally distinct parables: (1) a parable about the conduct of faithful and productive servants (Lk 19:13, 15b–26) and (2) a parable about a rejected king (Lk 19:12, 14–15a, 27). The story about the conduct of servants occurs in another form in Mt 25:14–20. The story about the rejected king may have originated with a contemporary historical event. After the death of Herod the Great, his son Archelaus traveled to Rome to receive the title of king. A delegation of Jews appeared in Rome before Caesar Augustus to oppose the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria. As the story is used by Luke, however, it furnishes a correction to the expectation of the imminent end of the age and of the establishment of the kingdom in Jerusalem (Lk 19:11). Jesus is not on his way to Jerusalem to receive the kingly power; for that, he must go away and only after returning from the distant country (a reference to the parousia) will reward and judgment take place.
  5. 19:13 Ten gold coins: literally, “ten minas.” A mina was a monetary unit that in ancient Greece was the equivalent of one hundred drachmas.
  6. 19:28–21:38 With the royal entry of Jesus into Jerusalem, a new section of Luke’s gospel begins, the ministry of Jesus in Jerusalem before his death and resurrection. Luke suggests that this was a lengthy ministry in Jerusalem (Lk 19:47; 20:1; 21:37–38; 22:53) and it is characterized by Jesus’ daily teaching in the temple (Lk 21:37–38). For the story of the entry of Jesus into Jerusalem, see also Mt 21:1–11; Mk 11:1–10; Jn 12:12–19 and the notes there.
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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