Revised Common Lectionary (Semicontinuous)
Psalm 26
A song of David.
1 Declare my innocence, O Eternal One!
I have walked blamelessly down this path.
I placed my trust in the Eternal and have yet to stumble.
2 Put me on trial and examine me, O Eternal One!
Search me through and through—from my deepest longings to every thought that crosses my mind.
3 Your unfailing love is always before me;
I have journeyed down Your path of truth.
A great theme throughout the psalms is the experience of coming before God. This Davidic psalm affirms the integrity of the worshiper before the Lord even while pleading for God’s mercy.
4 My life is not wasted among liars;
my days are not spent among cheaters.
5 I despise every crowd intent on evil;
I do not commune with the wicked.
6 I wash my hands in the fountain of innocence
so that I might join the gathering that surrounds Your altar, O Eternal One.
7 From my soul, I will join the songs of thanksgiving;
I will sing and proclaim Your wonder and mystery.
8 Your house, home to Your glory, O Eternal One, radiates its light.
I am fixed on this place and long to be nowhere else.
9 When Your wrath pursues those who oppose You,
those swift to sin and thirsty for blood,
spare my soul and grant me life.
10 These men hold deceit in their left hands,
and in their right hands, bribery and lies.
11 But God, I have walked blamelessly down this path,
and this is my plea for redemption.
This is my cry for Your mercy.
12 Here I stand secure and confident
before all the people; I will praise the Eternal.
11 Now Job had three friends: Eliphaz from Teman, Bildad from Shuah, and Zophar from Naamath. When these three received word of the horror that had befallen Job, they left their homes, and agreed to meet together to mourn with and comfort their friend.
These friends are from different regions: Eliphaz comes from Edomite lands to the southeast, while Bildad and Zophar come from more eastern lands.
12 They approached the town ash-heap, but they were still far off when they caught sight of Job. His sores were so severe and his appearance so changed by his condition that they almost didn’t recognize him. Upon seeing him and apprehending the extent of his suffering, they cried out, burst into tears, tore their robes, reached down into the dust and ashes at their feet, and threw ash into the air and onto their heads. 13 Then, they sat with him on the ground and stayed there with him for seven days and seven nights, mourning as if he were already dead. All the while no one spoke a single word because they saw his profound agony and grief.
3 1-2 After all of this, Job opened his mouth and broke the silence. He spoke a curse, not upon God but upon his day of birth.
3 Job: May the day die on which I was born,
along with the night that spoke the words, “a boy is conceived.”
4 May that day of birth become darkness, and when it has disappeared,
may God above neither seek it out nor light find a way to shine on it.
5 Rather, let darkness and the shadow of death claim the day and its life-giving light.
Let storm clouds roll over it and threatening blackness terrorize it.
6 As to that night of my conception—
may it be snatched by the thick darkness of death’s realm,
Never to be released again for any year or any month—
so my conception and life could never have happened.
7 May that night prove infertile,
and may no moan of pleasure be heard there.
8 Bring out the enchanters, the diviners who cast their spells on the day—
who can awaken that beast, Leviathan—
9 And may the early-morning stars be extinguished.
Let the day wait for a light that won’t ever come,
And may it never see the eyelids of dawn crack open.
10 Because it neither closed the door of my mother’s womb
nor covered my eyes to these sorrows.
Reflecting on his conception, Job wishes darkness and death could have prevailed over light and life on that day. The one place that represents such darkness and death is called sheol. Job and his contemporaries believe all people go to sheol when they die. The Bible describes it as the very opposite of the heavens, a land of no return that is dark, dusty, and silent. Certainly this is not the heaven or hell of the New Testament; it is neither a place of communion with God nor a place of torment. One’s comfort after death is not determined by where he goes, but by whom he is with. The people of the Old Testament hope to “leave this world to sleep with their ancestors.” Such a fate is the reward of following God’s path in life.
11 Job: Why did I not die at my birth,
simply pass from the womb into death?
12 Why did my mother’s lap welcome me,
and why did her breasts nourish me?
13 If I had died, then I would now be reposed in quiet;
I would be sleeping in peace,
14 Resting with kings and their earthly ministers
who rebuilt ruined cities to glorify themselves,
15 With princes who possessed gold,
whose houses swelled with silver.
16 Why was I not buried in secret as a baby born still,
as a newborn who never saw light?
17 In the sleep of death, the wicked can do no more damage;
the weary ones at last find rest.
18 In death the captives are freed, together at ease,
and the shouts of their oppressors die along with them.
19 In the grave, together are the small and great,
and slaves from masters are emancipated.
20 Why is light awarded to those distressed,
and life given to embittered souls
21 Who long for a death that can’t be found,
though they mine the earth to find it
More than hidden veins of riches—
22 Who would be overjoyed and glad
when they find the grave?
23 Why is light wasted on the earthbound,
who cannot find their way and whom God has surrounded?
24 For I groan before every meal;
my moaning flows like water.
25 What I feared most descends on me;
my nightmare—now reality.
26 I have no peace; I have no quiet;
my resting, gone, has turned to riot.
23 Before faith came on the scene, the law did its best to keep us in line, restraining us until the faith that was to come was fully revealed. 24 So then, the law was like a tutor, assigned to train us and point us to the Anointed, so that we will be acquitted of all wrong and made right by faith. 25 But now that true faith has come, we have no need for a tutor. 26 It is your faith in the Anointed Jesus that makes all of you children of God 27 because all of you who have been initiated into the Anointed One through the ceremonial washing of baptism[a] have put Him on. 28 It makes no difference whether you are a Jew or a Greek, a slave or a freeman, a man or a woman, because in Jesus the Anointed, the Liberating King, you are all one. 29 Since you belong to Him and are now subject to His power, you are the descendant of Abraham and the heir of God’s glory according to the promise.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.