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4 Then Eliphaz the Temani answered and said,
2 If we attempt a davar with thee, wilt thou be offended? But who can withhold himself from speaking?
3 Hinei, thou hast instructed rabbim (many), and thou hast strengthened the weak hands.
4 Thy words have upheld him that was falling, and thou hast strengthened the feeble birkayim (knees).
5 But atah (now) it is come upon thee, and thou art impatient; it toucheth thee, and thou art troubled.
6 Is not this thy fear, thy confidence, thy tikveh, and the blamelessness of thy ways?
7 Consider now, who ever perished, being naki (innocent)? Or where were the yesharim (upright ones) cut off?
8 Even as I have seen, they that plow iniquity, and sow amal (trouble), reap the same.
9 By the neshamah (breath) of Eloah they perish, and by the ruach of His nostrils are they consumed.
10 The roaring of the aryeh, and the voice of the fierce lion, and the teeth of the young lions, are broken.
11 The old lion perisheth for lack of teref (prey), and the stout lion’s cubs are scattered.
12 Now a davar was secretly brought to me, and mine ear received a whisper thereof.
13 In thoughts from the chezyonot lailah, when tardemah (deep sleep) falleth on anashim,
14 Pachad came upon me, and trembling, which made all my atzmot to shake.
15 Then a ruach passed before my face; the hair of my basar stood up;
16 It stood still, but I could not discern the appearance thereof; a temunah (form) was before mine eyes, there was silence, and I heard a voice, saying,
17 Shall enosh (mortal man) be more righteous than Eloah? Shall a man be more tahor than his Maker?
18 Behold, He puts no trust in His avadim, and His malachim (angels) He charged with toholah (error).
19 How much more them that dwell in batim (houses) of clay, whose yesod (foundation, origin) is in the dust, which are crushed like the moth?
20 They are destroyed from boker to erev; they perish forever without any regarding it.
21 Is not the cord of their tent which is in them pulled up? They die, even without chochmah (wisdom).
5 Call now, if there be any that will answer thee, and to which of the kadoshim (holy ones) wilt thou turn?
2 For ka’as (anger) killeth the foolish man, and kinah (envy) slayeth the simple one.
3 I have seen the fool taking shoresh (root), but suddenly I cursed his habitation.
4 His banim are far from yesha (safety, salvation), and they are crushed in the sha’ar (gate, before the public), neither is there any to deliver them.
5 Whose katzir (harvest) the hungry eateth up, and taketh it even from among of the tzinnim (thorns), and the intriguer pants after their wealth.
6 Although affliction springeth not forth of the aphar (dust), neither doth amal (trouble, tzoros) sprout out of the adamah;
7 Yet adam is born unto amal (trouble, tzoros), even as sparks fly upward.
8 I would seek El (G-d), and before Elohim would I lay my cause;
9 Who doeth gedolot unsearchable, marvellous things without mispar;
10 Who giveth matar upon eretz, and sendeth mayim upon the fields;
11 To set up on high those that be the shefalim (the lowly ones); that those which mourn may be exalted to safety,
12 Thwarting the machshevot of the arumim (crafty ones), so that their hands cannot accomplish tushiyyah (success).
13 He taketh the chachamim in their own arum (craftiness), and the etzah of the wily is swiftly swept away.
14 They meet with choshech in the daytime, and grope in the noonday as in the lailah,
15 But He saveth the needy from the cherev of their mouth, and from the yad chazak.
16 So the poor hath tikveh, and olatah (perversity, wickedness) stoppeth her mouth.
17 Hinei, ashrei is the enosh whom Eloah correcteth; therefore despise not thou the musar (chastening) of Shaddai;
18 For He woundeth, and bindeth up; He injureth, and His yadayim (hands) heal.
19 He shall deliver thee in shesh tzoros; yea, in shivah there shall no rah touch thee.
20 In ra’av (famine) He shall redeem thee from mavet; and in milchamah from the power of the cherev.
21 Thou shalt be hid from the scourge of the leshon, neither shalt thou be afraid of destruction when it cometh.
22 At destruction and famine thou shalt laugh; neither shalt thou be afraid of the chayyat ha’aretz.
23 For thou shalt be in league with the avanim of the sadeh, and the chayyat sadeh shall be hashelemah (at peace) with thee.
24 And thou shalt know that shalom shall be thy ohel; and thou shalt visit thy habitation, and find nothing wanting.
25 Thou shalt know also that thy zera shall be rav, and thine offspring as the esev ha’aretz.
26 Thou shalt come to thy kever in a ripe age, like a shock of grain cometh in its season.
27 Hinei zot, this we have searched out, so it is; hear it, and apply thou it for thy good.
6 But Iyov answered and said,
2 Oh that my ka’as (vexation) were throughly weighed, and my calamity laid in the scales together!
3 For now it would be heavier than the chol of the seas; therefore my words are impetuous.
4 For the khitzim (arrows) of Shaddai are in me, the poison whereof drinketh my ruach; the terrors of Eloah do set themselves in array against me.
5 Doth the pereh (wild donkey) bray when he hath desheh? Or loweth the ox over his fodder?
6 Can that which is tasteless be eaten without melach? Or is there any taste in the white of an egg?
7 The things that my nefesh refused to touch are like my loathsome lechem.
8 Who will grant that I might have my she’elah (request); oh that Eloah would grant me my tikveh!
9 Even that it would please Eloah to crush me; that He would let loose His yad, and cut me off!
10 Then should I yet have nechamah (consolation); yea, I would exult in chilah (pain); let him not spare; for I have not concealed the imrei Kadosh (words of the Holy One).
11 What is my koach, that I should wait? And what is mine end, that I should make patient my nefesh?
12 Is my koach the koach of avanim? Or is my basar bronze?
13 Is it that my help is not within me? And is tushiyyah (success) driven from me?
14 To him that is afflicted, chesed should be shown from his friend; otherwise, he forsaketh the fear of Shaddai.
15 Achai (my brethren) have dealt deceitfully as a wadi, and as the torrents of wadis they vanish away;
16 Which are blackish muddy by reason of the kerakh (ice), and wherein the sheleg (snow) is melted.
17 What season they become warm, they vanish; when it is hot, they disappear from their makom.
18 The paths of their derech wind about; they go up to tohu [Gn 1:2], and perish.
19 The caravans of Tema looked for them; the halichot (traveling companies) of Sheva hoped for them.
20 They were disappointed because of their bitachon; they come there and are confounded.
21 For now ye are become such; ye see my chatat (casting down), and are afraid.
22 Did I say, Bring unto me? Or, Give a present for me of your ko’ach (power, wealth)?
23 Or, Deliver me from the yad tzar (hand of the enemy, oppressor)? Or, Redeem me with a ransom from the yad of the tyrants?
24 Teach me, and I will hold my tongue, and cause me to have binah wherein I have erred.
25 How forcible are the imrei yosher (words of rectitude)! But what doth your hokhiach (reproof) reprove?
26 Do ye think to reprove words? The words of one in despair, which are as ruach?
27 Yea, ye cast lots for the yatom, and over your friend ye barter.
28 Now therefore be pleased to look upon me; for it is evident unto you if in me there is kazav (falsity).
29 Turn, now, let there be no iniquity; yea, turn again; at issue is my tzedek (righteousness).
30 Is there iniquity on my leshon? Cannot my palate discern havvot (perverse things)?
7 Is there not a tzava (forced hard service in the army) to enosh (man) upon earth? Are not his days also like the yamim of a sachir (hired laborer)?
2 As an eved earnestly longeth for tzel (shade), and as a sachir waiteth for the wage of his work,
3 So am I made to possess months of shav (vanity, futility), and lailot amal (nights of weariness) are appointed to me.
4 When I lie down, I say, Mosai (how long) till I arise? But the erev drags on, and I am full of tossings to and fro unto dawn.
5 My basar is clothed with worm and clod of aphar; my ohr (skin) is broken, and become loathsome.
6 My yamim are swifter than a weaver’s shuttle, and are spent without tikveh.
7 O remember that my life is ruach (wind); mine eye shall no more see tov.
8 The ayin (eye) of him that hath seen me shall see me no longer; thine eyes are upon me, and I am no more.
9 Like the anan that fades and vanisheth away, so he that goeth down to Sheol shall come up no more.
10 He shall return no more to his bais, neither shall his makom know him any more.
11 Therefore I will not curb my mouth; I will speak in the anguish of my ruach; I will complain in the mar (bitterness) of my nefesh.
12 Am I a yam, or a tannin (monster of the yam [sea]), that Thou settest a mishmar (guard watch) over me?
13 When I say, My bed shall give me nachamah (comfort), my couch shall ease my complaint,
14 Then Thou frightenest me with chalomot (dreams), and terrifiest me through chezyonot (visions),
15 So that my nefesh chooseth machanak (strangling) and mavet (death) rather than this skeleton.
16 I loathe it; I would not live l’olam, let me alone; for my yamim are hevel (vanity, meaningless).
17 What is enosh (man), that Thou shouldest make much of him? And that Thou shouldest set Thine lev upon him?
18 And that Thou shouldest visit him every boker, and try him every moment?
19 How long dost Thou not look away from me? Nor let me alone till I swallow down my rok (spittle)?
20 Chatati (I have sinned); what shall I do unto Thee, O Thou Notzer HaAdam (Observer of men)? Why hast Thou set me as a mifgah (mark, target, something to be hit) to Thee, so that I am a massa (burden) to Thee?
21 And why dost Thou not pardon my peysha (transgression), and take away my avon (iniquity)? For now shall I sleep in the aphar; and Thou shalt search for me, but I shall be no more.
18 Modeh Ani Hashem that I speak in leshonot more than all of you,
19 but in kehillah I want to speak five words with my sikhliyut (rationality), that also others I may instruct with a dvar hora’ah (word of teaching), rather than speak ten thousand words in a lashon (tongue).
20 Achim b’Moshiach, be not yeladim in your machsh’vot (thoughts); be infantile in kavvanah ra’ah (malice), perhaps, but in your binah, be mature. [YIRMEYAH 4:22]
21 In the Torah it stands written, KI BELA’AGEI SAFAH UVELASHON ACHERET YEDABER EL HAAM HAZEH...V’LO AVU SHMO’A ("Then with ones of foreign lip and with strange tongue he will speak to this people... but they were not willing to listen"‖YESHAYAH 28:11-12), says the L-rd.
22 So then the leshonot (tongues) are for an ot (miraculous sign), not to the ones believing, the ma’aminim in Rebbe, Melech HaMoshiach, but an ot (miraculous sign) to the Apikorosim; but divrei hanevu’ah (words of prophecy) are not for the Apikorosim, but for the ones believing, the ma’aminim in Moshiach.
23 If, therefore, the kehillah has a farbrengen gathering and all speak in leshonot (tongues), and then in walks the am ha’aretz or the Apikorosim, will they not say that you are all meshuggah?
24 However, if all speak forth divrei hanevu’ah (words of prophecy), and then in walks some Apikorosim or am ha’aretz, such a visitor is brought under conviction by all, he is brought into mishpat (judgment) by all,
25 What is hiding in his lev (heart) becomes manifest, and, having fallen on his face, he worships Hashem, declaring that G-d is among you (Zech 8:23; Isa 45:14; Dan 2:47).
26 Nu? Well? Achim b’Moshiach, when you come together, each one has a mizmor (hymn, psalm), a musar (teaching with an ethical point), a dvar hisgalus (a dvar of revelation), a lashon (tongue), or a pitron (interpretation) of a lashon (tongue); let all things be for edification.
27 If anyone speaks in a lashon (tongue), let the speakers be shenayim (two) or at most shloshah (three), and by turn, and let one give the pitron (interpretation).
28 But if there is no one to give the pitron, let the one with the lashon (tongue) be silent in the kehillah and let him instead speak to himself and to Hashem.
29 And let shenayim or shloshah nevi’im speak and let the other nevi’im be used with discernings of ruchot (spirits) (12:10).
30 And if a dvar hisgalus (a word of revelation) is given to a navi sitting by, let the first navi become silent.
31 For you all are able one by one to speak forth a dvar hanevu’ah (word of prophecy), in order that all may learn and receive chizzuk (strengthening).
32 And the neshamot of nevi’im are subject to the nevi’im.
33 For Hashem is no Elohei HaMevucha (the G-d of Confusion, Tohu); He is Elohei HaShalom, and this is so in all the kehillot of the Kadoshim.
34 Let the nashim in the kehillot be silent, for it is not permitted for them to blurt out, but let them become submissive, as it says in the Torah (BERESHIS 3:16).
35 And if the nashim wish to inquire about something, let them inquire of their own be’alim b’bayis, for it is a bushah (shame) for an isha to blurt out in the kehillah (BERESHIS 3:2).
36 Or from you did the dvar Hashem go forth (YESHAYAH 2:3), or to you only did it reach?
37 If anyone thinks himself to be a navi or a man of the Ruach Hakodesh (2:13), let him have full da’as that the things I wrote to you are a mitzvoh of Rebbe, Melech HaMoshiach Adoneinu.
38 But if anyone does not recognize this, he is not recognized.
39 So then, Achim b’Moshiach of mine, earnestly desire to speak forth a dvar hanevu’ah (word of prophecy), and do not forbid speaking in leshonot (tongues).
40 Let all things be done b’seder and without bushah (shame).
30 The mouth of the tzaddik speaketh chochmah, and his leshon uttereth mishpat.
31 The torat Elohav is in his lev; no steps of his shall slip.
32 The rashah lieth in wait to ambush the tzaddik, and seeketh to slay him.
33 Hashem will not leave him in his yad (hand, power), nor condemn him b’hishshafto (when he is judged, brought to trial).
34 Wait on Hashem, and be shomer over His Derech, and He shall exalt thee to inherit Eretz; when the resha’im are cut off, thou shalt see it.
35 I have seen the violently powerful rashah, spreading himself like an indigenous green tree.
36 Yet he passed away, and, hinei, he was no more; yes, I sought him, but he could not be found.
37 Mark the blameless man, and observe the yashar (upright); for the end of that ish is shalom.
38 But the poshe’im (rebels, transgressors) shall be made shmad together; the latter end [i.e., future] of the resha’im shall be cut off.
39 But the Teshu’at Tzaddikim is of Hashem; He is their ma’oz (stronghold, refuge) in the time of tzoros.
40 And Hashem helps them, and delivers them; He shall deliver them from the resha’im, and save them, because they take refuge in Him.
27 The zevach of the resha’im is to’evah (detestable, abomination); how much more, when he bringeth it with zimmah (evil intent).
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