Job 34:31-32

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ¹ 

but I will not act wrongly any more.

34:32 Teach me what I cannot see. ² 

If I have done evil, I will do so no more.’

Joel 2:17

2:17 Let the priests, those who serve the Lord, weep

from the vestibule all the way back to the altar. ³ 

Let them say, “Have pity, O Lord, on your people;

please do not turn over your inheritance to be mocked,

to become a proverb ⁴  among the nations.

Why should it be said ⁵  among the peoples,

“Where is their God?”

Matthew 6:9-13

6:9 So pray this way: ⁶ 

Our Father ⁷  in heaven, may your name be honored, ⁸ 

6:10 may your kingdom come, ⁹ 

may your will be done on earth as it is in heaven.

6:11 Give us today our daily bread, ¹⁰ 

6:12 and forgive us our debts, as we ourselves ¹¹  have forgiven our debtors.

6:13 And do not lead us into temptation, ¹²  but deliver us from the evil one. ¹³ 

Luke 11:2-4

11:2 So he said to them, “When you pray, ¹⁴  say:

Father, ¹⁵  may your name be honored; ¹⁶ 

may your kingdom come. ¹⁷ 

11:3 Give us each day our daily bread, ¹⁸ 

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹⁹  against us.

And do not lead us into temptation.” ²⁰ 

Luke 18:13

18:13 The tax collector, however, stood ²¹  far off and would not even look up ²²  to heaven, but beat his breast and said, ‘God, be merciful ²³  to me, sinner that I am!’ ²⁴ 

[34:31]  ¹ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[34:32]  ² tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[2:17]  ³ tn Heb “between the vestibule and the altar.” The vestibule was located at the entrance of the temple and the altar was located at the other end of the building. So “between the vestibule and the altar” is a merism referring to the entire structure. The priestly lament permeates the entire house of worship.

[2:17]  ⁴ tn For the MT reading לִמְשָׁל (limshol, an infinitive, “to rule”), one should instead read לְמָשָׁל (lÿmashal, a noun, “to a byword”). While the consonantal Hebrew text permits either, the context suggests that the concern here is more one of not wanting to appear abandoned by God to ongoing economic depression rather than one of concern over potential political subjection of Israel (cf. v. 19). The possibility that the form in the MT is an infinitive construct of the denominative verb II מָשַׁל (mashal, “to utter a proverb”) does not seem likely because of the following preposition (Hebrew בְּ [bÿ], rather than עַל [’al]).

[2:17]  ⁵ tn Heb “Why will they say?”

[6:9]  ⁶ sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[6:9]  ⁷ sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[6:9]  ⁸ tn Grk “hallowed be your name.”

[6:10]  ⁹ sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:11]  ¹⁰ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

[6:12]  ¹¹ tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[6:13]  ¹² tn Or “into a time of testing.”

[6:13]  ¹³ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

[11:2]  ¹⁴ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹⁵ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ¹⁶ tn Grk “hallowed be your name.”

[11:2]  ¹⁷ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:3]  ¹⁸ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:4]  ¹⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ²⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[18:13]  ²¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.