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Selected Verse: Job 1:22 - Strong Concordance

Verse	Translation	Text
Job 1:22	Strong Concordance	In all this Job [0347] sinned [02398] not, nor charged [05414] God [0430] foolishly [08604].
	King James	In all this Job sinned not, nor charged God foolishly.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (Job 6:6; Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (Pro 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (Job 6:6; Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (Pro 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.

Notes on the Bible, by Albert Barnes, [1834]
In all this - In all his feelings and expressions on this occasion. Job sinned not - He expressed just the feelings and manifested just the submission which he ought to do. Nor charged God foolishly - Margin, "Attributed folly to God." Vulgate, "Neither did he speak any foolish thing against God." The Septuagint renders it, "and he did not impute (or give, ἐδωκεν edōken) folly (ἀφροσύνην aphrosunēn) (indiscretion, 'Thompson') to God." Good renders this, "nor vented a murmur against God;" and remarks that the literal rendering would be, "nor vented froth against God. Tindal renders it, "nor murmured foolishly against God." The Hebrew word תפלה tı̂phlâh is derived from the obsolete root תפל tâphêl, "to spit out;" and hence, to be insipid, tasteless, not seasoned. The noun, therefore, means properly that which is spit out; then that which is insipid or tasteless; and then folly. Wit and wisdom are represented by Oriental writers as pungent and seasoned; compare the expression among the Greeks of "Attic salt," meaning wit or wisdom. The word "folly" in the Scriptures often means wickedness, for this is supreme folly. Here it has this sense, and means that Job did not say anything "wrong." Satan was disappointed and had borne a false accusation before God. He did "not" charge God foolishly, and he did "not" curse him to his face. From this instructive narrative of the manner in which Job received afflictions, we may learn (1) That true piety will bear the removal of property and friends without murmuring. Religion is not based on such things, and their removal cannot shake it. It is founded deeper in the soul, and mere external changes cannot destroy it. (2) When we are afflicted, we should not vent our wrath on winds and waves; on the fraud and perfidy of our fellow-men; on embarrassments and changes in the commercial world; on the pestilence and the storm. Any or all of these may be employed as instruments in taking away our property or our friends, but we should trace the calamity ultimately to God. Storms and winds and waves, malignant spirits and our fellow-men, do no more than God permits. They are all restrained and kept within proper limits. They are not directed by chance, but they are under the control of an intelligent Being, and are the wise appointment of a holy God. (3) God has a right to remove our comforts. He gave them - not to be our permanent inheritance, but to be withdrawn when he pleases. It is a proof of goodness that we have been permitted to tread his earth so long - though we should be allowed to walk it no more; to breathe his air so long - though we should be permitted to inhale it no more; to look upon his sun and moon and stars so long - though we should be permitted to walk by their light no more; to enjoy the society of the friends whom he has given us so long - though we should enjoy that society no longer. A temporary gift may be removed at the pleasure of the giver, and we hold all our comforts at the mere good pleasure of God. (4) We see the nature of true resignation. It is not because we can always see the "reason" why we are afflicted; it consists in bowing to the will of a holy and intelligent God, and in the feeling that he has a "right" to remove what he has given us. It is his; and may be taken away when he pleases. It may be, and should be yielded, without a complaint - and to do this "because" God wills it, is true resignation. (5) We see the true source of "comfort" in trials. It is not in the belief that things are regulated by chance and hap-hazard; or even that they are controlled by physical laws. We may have the clearest philosophical view of the mode in which tempests sweep away property, or the pestilence our friends; we may understand the laws by which all this is done, but this affords no consolation. It is only when we perceive an "intelligent Being" presiding over these events, and see that they are the result of plan and intention on his part, that we can find comfort in trial. What satisfaction is it for me to understand the law by which fire burns when my property is swept away; or to know "how" disease acts on the human frame when my child dies; or how the plague produces its effects on the body when friend after friend is laid in the grave? This is "philosophy;" and this is the consolation which this world furnishes. I want some higher consolation than that which results from the knowledge of unconscious laws. I want to have the assurance that it is the result of intelligent design, and that this design is connected with a benevolent end - and that I find only in religion. (6) We see the "power" of religion in sustaining in the time of trial. How calm and submissive was this holy man! How peaceful and resigned! Nothing else but piety could have done this. Philosophy blunts the feelings, paralyses the sensibilities, and chills the soul; but it does not give consolation. It is only confidence in God; a feeling that he is right; and a profound and holy acquiescence in his will, that can produce support in trials like these. This we may have as well so Job; and this is indispensable in a world so full of calamity and sorrow as this is.

Notes on the Bible, by Albert Barnes, [1834]

In all this - In all his feelings and expressions on this occasion.

Job sinned not - He expressed just the feelings and manifested just the submission which he ought to do.

Nor charged God foolishly - Margin, "Attributed folly to God." Vulgate, "Neither did he speak any foolish thing against God." The Septuagint renders it, "and he did not impute (or give, ἐδωκεν edōken) folly (ἀφροσύνην aphrosunēn) (indiscretion, 'Thompson') to God." Good renders this, "nor vented a murmur against God;" and remarks that the literal rendering would be, "nor vented froth against God. Tindal renders it, "nor murmured foolishly against God." The Hebrew word תפלה tı̂phlâh is derived from the obsolete root תפל tâphêl, "to spit out;" and hence, to be insipid, tasteless, not seasoned. The noun, therefore, means properly that which is spit out; then that which is insipid or tasteless; and then folly. Wit and wisdom are represented by Oriental writers as pungent and seasoned; compare the expression among the Greeks of "Attic salt," meaning wit or wisdom. The word "folly" in the Scriptures often means wickedness, for this is supreme folly. Here it has this sense, and means that Job did not say anything "wrong." Satan was disappointed and had borne a false accusation before God. He did "not" charge God foolishly, and he did "not" curse him to his face.

From this instructive narrative of the manner in which Job received afflictions, we may learn

(1) That true piety will bear the removal of property and friends without murmuring. Religion is not based on such things, and their removal cannot shake it. It is founded deeper in the soul, and mere external changes cannot destroy it.

(2) When we are afflicted, we should not vent our wrath on winds and waves; on the fraud and perfidy of our fellow-men; on embarrassments and changes in the commercial world; on the pestilence and the storm. Any or all of these may be employed as instruments in taking away our property or our friends, but we should trace the calamity ultimately to God. Storms and winds and waves, malignant spirits and our fellow-men, do no more than God permits. They are all restrained and kept within proper limits. They are not directed by chance, but they are under the control of an intelligent Being, and are the wise appointment of a holy God.

(3) God has a right to remove our comforts. He gave them - not to be our permanent inheritance, but to be withdrawn when he pleases. It is a proof of goodness that we have been permitted to tread his earth so long - though we should be allowed to walk it no more; to breathe his air so long - though we should be permitted to inhale it no more; to look upon his sun and moon and stars so long - though we should be permitted to walk by their light no more; to enjoy the society of the friends whom he has given us so long - though we should enjoy that society no longer. A temporary gift may be removed at the pleasure of the giver, and we hold all our comforts at the mere good pleasure of God.

(4) We see the nature of true resignation. It is not because we can always see the "reason" why we are afflicted; it consists in bowing to the will of a holy and intelligent God, and in the feeling that he has a "right" to remove what he has given us. It is his; and may be taken away when he pleases. It may be, and should be yielded, without a complaint - and to do this "because" God wills it, is true resignation.

(5) We see the true source of "comfort" in trials. It is not in the belief that things are regulated by chance and hap-hazard; or even that they are controlled by physical laws. We may have the clearest philosophical view of the mode in which tempests sweep away property, or the pestilence our friends; we may understand the laws by which all this is done, but this affords no consolation. It is only when we perceive an "intelligent Being" presiding over these events, and see that they are the result of plan and intention on his part, that we can find comfort in trial. What satisfaction is it for me to understand the law by which fire burns when my property is swept away; or to know "how" disease acts on the human frame when my child dies; or how the plague produces its effects on the body when friend after friend is laid in the grave? This is "philosophy;" and this is the consolation which this world furnishes. I want some higher consolation than that which results from the knowledge of unconscious laws. I want to have the assurance that it is the result of intelligent design, and that this design is connected with a benevolent end - and that I find only in religion.

(6) We see the "power" of religion in sustaining in the time of trial. How calm and submissive was this holy man! How peaceful and resigned! Nothing else but piety could have done this. Philosophy blunts the feelings, paralyses the sensibilities, and chills the soul; but it does not give consolation. It is only confidence in God; a feeling that he is right; and a profound and holy acquiescence in his will, that can produce support in trials like these. This we may have as well so Job; and this is indispensable in a world so full of calamity and sorrow as this is.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
22 In all this Job sinned not, nor attributed folly to God. In all this, i.e., as the lxx correctly renders it: which thus far had befallen him; Ewald et al. translate incorrectly: he gave God no provocation. תּפלה signifies, according to Job 24:12, comp. Job 6:6, saltlessness and tastelessness, dealing devoid of meaning and purpose, and is to be translated either, he uttered not, non edidit, anything absurd against God, as Jerome translates, neque stultum quid contra Deum locutus est; or, he did not attribute folly to God: so that נתן ל are connected, as Psa 68:35; Jer 13:16. Since נתן by itself nowhere signifies to express, we side with Hirzel and Schlottm. against Rdiger (in his Thes.) and Oehler, in favour of the latter. The writer hints that, later on, Job committed himself by some unwise thoughts of the government of God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Charged - Heb. not imputed folly to God; so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done anything unworthy of his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good pleasure, and in his righteous though sharp proceedings against him. Discontent and impatience do in effect impute folly to God. Against the workings of these we should carefully watch, acknowledging that God has done well, but we have done foolishly.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
In all this Job sinned not - He did not give way to any action, passion, or expression, offensive to his Maker. He did not charge God with acting unkindly towards him, but felt as perfectly satisfied with the privation which the hand of God had occasioned, as he was with the affluence and health which that hand had bestowed. This is the transaction that gave the strong and vivid colouring to the character of Job; in this, and in this alone, he was a pattern of patience and resignation. In this Satan was utterly disappointed; he found a man who loved his God more than his earthly portion. This was a rare case, even in the experience of the devil. He had seen multitudes who bartered their God for money, and their hopes of blessedness in the world to come for secular possessions in the present. He had been so often successful in this kind of temptation, that he made no doubt he should succeed again. He saw many who, when riches increased, set their hearts on them, and forgot God. He saw many also who, when deprived of earthly comforts, blasphemed their Maker. He therefore inferred that Job, in similar circumstances, would act like the others; he was disappointed. Reader, has he, by riches or poverty, succeeded with thee? Art thou pious when affluent, and patient and contented when in poverty? That Job lived after the giving of the law, seems to me clear from many references to the rites and ceremonies instituted by Moses. In Job 1:5, we are informed that he sanctified his children, and offered burnt-offerings daily to the morning for each of them. This was a general ordinance of the law, as we may see, Lev 9:7 : "Moses said unto Aaron, Go unto the altar, and offer thy sin-offering and thy burnt-offering, and make an atonement for thyself and for the people." Lev 9:22 : "And Aaron lifted up his hands towards the people, and blessed them, and came down from offering the burnt-offering." This sort of offering, we are told above, Job offered continually; and this also was according to the law, Exo 29:42 : "This shall be a continual burnt-offering throughout your generations." See also Num 28:3, Num 28:6, Num 28:10, Num 28:15, Num 28:24, Num 28:31. This custom was observed after the captivity, Ezr 3:5 : "They offered the continual burnt-offering: and of every one that offered a freewill-offering." See also Neh 10:33. Ezekiel, who prophesied during the captivity, enjoins this positively, Eze 46:13-15 : "Thou shalt daily prepare a burnt-offering unto the Lord; thou shalt prepare it every morning." Job appears to have thought that his children might have sinned through ignorance, or sinned privately; and it was consequently necessary to make the due sacrifices to God in order to prevent his wrath and their punishment; he therefore offered the burnt-offering, which was prescribed by the law in cases of sins committed through ignorance. See the ordinances Leviticus 4:1-35; Lev 5:15-19, and particularly Num 15:24-29. I think it may be fairly presumed that the offerings which Job made for his children were in reference to these laws. The worship of the sun, moon, and stars, as being the most prevalent and most seductive idolatry, was very expressly forbidden by the law, Deu 4:19 : "Take heed, lest thou lift up thine eyes to heaven; and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them." Job purges himself from this species of idolatry, Job 31:26-28 : "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the judge; for I should have denied the God that is above." He clears himself also from adultery in reference to the law enacted against that sin, Job 31:9-12 : "If mine heart have been deceived by a woman, or if I have laid wait at my neighbor's door; then let my wife grind to another: for this is a heinous crime; yea, it is an iniquity to be punished by the judges." See the law against this sin, Exo 20:14, Exo 20:17 : "Thou shalt not commit adultery: thou shalt not covet thy neighbor's wife." Lev 20:10 : "The man that committeth adultery with another man's wife shall surely be put to death;" see Deu 22:22. And for the judge's office in such cases, see Deu 17:9-12 : "Thou shalt come unto the priests and Levites, and unto the judge that shall be in those days; and they shall show thee the sentence of judgment." Sa1 2:25 : "If one man sin against another, the judge shall judge him." The following will, I think, be considered an evident allusion to the passage of the Red Sea, and the destruction of the proud Egyptian king: Job 26:11, Job 26:12 : "The pillars of heaven tremble, and are astonished at his reproof. He divideth the sea with his power; and by his understanding he smiteth through the proud." These, with several others that might be adduced, are presumptive proofs that the writer of this book lived after the giving and establishment of the law, if not much later, let Job himself live when he might. See other proofs in the notes.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

In all this Job sinned not - He did not give way to any action, passion, or expression, offensive to his Maker. He did not charge God with acting unkindly towards him, but felt as perfectly satisfied with the privation which the hand of God had occasioned, as he was with the affluence and health which that hand had bestowed. This is the transaction that gave the strong and vivid colouring to the character of Job; in this, and in this alone, he was a pattern of patience and resignation. In this Satan was utterly disappointed; he found a man who loved his God more than his earthly portion. This was a rare case, even in the experience of the devil. He had seen multitudes who bartered their God for money, and their hopes of blessedness in the world to come for secular possessions in the present. He had been so often successful in this kind of temptation, that he made no doubt he should succeed again. He saw many who, when riches increased, set their hearts on them, and forgot God. He saw many also who, when deprived of earthly comforts, blasphemed their Maker. He therefore inferred that Job, in similar circumstances, would act like the others; he was disappointed. Reader, has he, by riches or poverty, succeeded with thee? Art thou pious when affluent, and patient and contented when in poverty?

That Job lived after the giving of the law, seems to me clear from many references to the rites and ceremonies instituted by Moses. In Job 1:5, we are informed that he sanctified his children, and offered burnt-offerings daily to the morning for each of them. This was a general ordinance of the law, as we may see, Lev 9:7 : "Moses said unto Aaron, Go unto the altar, and offer thy sin-offering and thy burnt-offering, and make an atonement for thyself and for the people." Lev 9:22 : "And Aaron lifted up his hands towards the people, and blessed them, and came down from offering the burnt-offering."

This sort of offering, we are told above, Job offered continually; and this also was according to the law, Exo 29:42 : "This shall be a continual burnt-offering throughout your generations." See also Num 28:3, Num 28:6, Num 28:10, Num 28:15, Num 28:24, Num 28:31.

This custom was observed after the captivity, Ezr 3:5 : "They offered the continual burnt-offering: and of every one that offered a freewill-offering." See also Neh 10:33. Ezekiel, who prophesied during the captivity, enjoins this positively, Eze 46:13-15 : "Thou shalt daily prepare a burnt-offering unto the Lord; thou shalt prepare it every morning."

Job appears to have thought that his children might have sinned through ignorance, or sinned privately; and it was consequently necessary to make the due sacrifices to God in order to prevent his wrath and their punishment; he therefore offered the burnt-offering, which was prescribed by the law in cases of sins committed through ignorance. See the ordinances Leviticus 4:1-35; Lev 5:15-19, and particularly Num 15:24-29. I think it may be fairly presumed that the offerings which Job made for his children were in reference to these laws.

The worship of the sun, moon, and stars, as being the most prevalent and most seductive idolatry, was very expressly forbidden by the law, Deu 4:19 : "Take heed, lest thou lift up thine eyes to heaven; and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them." Job purges himself from this species of idolatry, Job 31:26-28 : "If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity to be punished by the judge; for I should have denied the God that is above."

He clears himself also from adultery in reference to the law enacted against that sin, Job 31:9-12 : "If mine heart have been deceived by a woman, or if I have laid wait at my neighbor's door; then let my wife grind to another: for this is a heinous crime; yea, it is an iniquity to be punished by the judges." See the law against this sin, Exo 20:14, Exo 20:17 : "Thou shalt not commit adultery: thou shalt not covet thy neighbor's wife." Lev 20:10 : "The man that committeth adultery with another man's wife shall surely be put to death;" see Deu 22:22. And for the judge's office in such cases, see Deu 17:9-12 : "Thou shalt come unto the priests and Levites, and unto the judge that shall be in those days; and they shall show thee the sentence of judgment." Sa1 2:25 : "If one man sin against another, the judge shall judge him."

The following will, I think, be considered an evident allusion to the passage of the Red Sea, and the destruction of the proud Egyptian king: Job 26:11, Job 26:12 : "The pillars of heaven tremble, and are astonished at his reproof. He divideth the sea with his power; and by his understanding he smiteth through the proud." These, with several others that might be adduced, are presumptive proofs that the writer of this book lived after the giving and establishment of the law, if not much later, let Job himself live when he might. See other proofs in the notes.

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³⁶ But he that sinneth [02398] against me wrongeth [02554] his own soul [05315]: all they that hate [08130] me love [0157] death [04194].

¹³ And I have seen [07200] folly [08604] in the prophets [05030] of Samaria [08111]; they prophesied [05012] in Baal [01168], and caused my people [05971] Israel [03478] to err [08582].

⁶ Can that which is unsavoury [08602] be eaten [0398] without salt [04417]? or is there [03426] any taste [02940] in the white [07388] of an egg [02495]?

¹⁰ But he said [0559] unto her, Thou speakest [01696] as one [0259] of the foolish women [05036] speaketh [01696]. What [01571]? shall we receive [06901] good [02896] at the hand of God [0430], and shall we not receive [06901] evil [07451]? In all this did not Job [0347] sin [02398] with his lips [08193].

¹⁶ Give [05414] glory [03519] to the LORD [03068] your God [0430], before he cause darkness [02821], and before your feet [07272] stumble [05062] upon the dark [05399] mountains [02022], and, while ye look [06960] for light [0216], he turn [07760] it into the shadow of death [06757], and make [07896] [07896] it gross darkness [06205].

³⁵ O God [0430], thou art terrible [03372] out of thy holy places [04720]: the God [0410] of Israel [03478] is he that giveth [05414] strength [05797] and power [08592] unto his people [05971]. Blessed [01288] be God [0430].

⁶ Can that which is unsavoury [08602] be eaten [0398] without salt [04417]? or is there [03426] any taste [02940] in the white [07388] of an egg [02495]?

¹² Men [04962] groan [05008] from out of the city [05892], and the soul [05315] of the wounded [02491] crieth out [07768]: yet God [0433] layeth [07760] not folly [08604] to them.

¹² He divideth [07280] the sea [03220] with his power [03581], and by his understanding [08394] [08394] he smiteth [04272] through the proud [07293].

¹¹ The pillars [05982] of heaven [08064] tremble [07322] and are astonished [08539] at his reproof [01606].

²⁵ If one man [0376] sin [02398] against another [0376], the judge [0430] shall judge [06419] him: but if a man [0376] sin [02398] against the LORD [03068], who shall intreat [06419] for him? Notwithstanding they hearkened [08085] not unto the voice [06963] of their father [01], because the LORD [03068] would [02654] slay [04191] them.

⁹ And thou shalt come [0935] unto the priests [03548] the Levites [03881], and unto the judge [08199] that shall be in those days [03117], and enquire [01875]; and they shall shew [05046] thee the sentence [01697] of judgment [04941]:
¹⁰ And thou shalt do [06213] according to the sentence [06310] [01697], which they of that place [04725] which the LORD [03068] shall choose [0977] shall shew [05046] thee; and thou shalt observe [08104] to do [06213] according to all that they inform [03384] thee:
¹¹ According to the sentence [06310] of the law [08451] which they shall teach [03384] thee, and according to the judgment [04941] which they shall tell [0559] thee, thou shalt do [06213]: thou shalt not decline [05493] from the sentence [01697] which they shall shew [05046] thee, to the right hand [03225], nor to the left [08040].
¹² And the man [0376] that will do [06213] presumptuously [02087], and will not hearken [08085] unto the priest [03548] that standeth [05975] to minister [08334] there before the LORD [03068] thy God [0430], or unto the judge [08199], even that man [0376] shall die [04191]: and thou shalt put away [01197] the evil [07451] from Israel [03478].

²² If a man [0376] be found [04672] lying [07901] with a woman [0802] married [01166] to an husband [01167], then they shall both of them [08147] die [04191], both the man [0376] that lay [07901] with the woman [0802], and the woman [0802]: so shalt thou put away [01197] evil [07451] from Israel [03478].

¹⁰ And the man [0376] that committeth adultery [05003] with another man's [0376] wife [0802], even he that committeth adultery [05003] with his neighbour's [07453] wife [0802], the adulterer [05003] and the adulteress [05003] shall surely [04191] be put to death [04191].

¹⁷ Thou shalt not covet [02530] thy neighbour's [07453] house [01004], thou shalt not covet [02530] thy neighbour's [07453] wife [0802], nor his manservant [05650], nor his maidservant [0519], nor his ox [07794], nor his ass [02543], nor any thing that is thy neighbour's [07453].

¹⁴ Thou shalt not commit adultery [05003].

⁹ If mine heart [03820] have been deceived [06601] by a woman [0802], or if I have laid wait [0693] at my neighbour's [07453] door [06607];
¹⁰ Then let my wife [0802] grind [02912] unto another [0312], and let others [0312] bow down [03766] upon her.
¹¹ For this is an heinous crime [02154]; yea, it is an iniquity [05771] to be punished by the judges [06414].
¹² For it is a fire [0784] that consumeth [0398] to destruction [011], and would root out [08327] all mine increase [08393].

²⁶ If I beheld [07200] the sun [0216] when it shined [01984], or the moon [03394] walking [01980] in brightness [03368];
²⁷ And my heart [03820] hath been secretly [05643] enticed [06601], or my mouth [06310] hath kissed [05401] my hand [03027]:
²⁸ This also were an iniquity [05771] to be punished by the judge [06416]: for I should have denied [03584] the God [0410] that is above [04605].

¹⁹ And lest thou lift up [05375] thine eyes [05869] unto heaven [08064], and when thou seest [07200] the sun [08121], and the moon [03394], and the stars [03556], even all the host [06635] of heaven [08064], shouldest be driven [05080] to worship [07812] them, and serve [05647] them, which the LORD [03068] thy God [0430] hath divided [02505] unto all nations [05971] under the whole heaven [08064].

²⁴ Then it shall be, if ought be committed [06213] by ignorance [07684] without the knowledge [05869] of the congregation [05712], that all the congregation [05712] shall offer [06213] one [0259] young [01121] [01241] bullock [06499] for a burnt offering [05930], for a sweet [05207] savour [07381] unto the LORD [03068], with his meat offering [04503], and his drink offering [05262], according to the manner [04941], and one [0259] kid [08163] of the goats [05795] for a sin offering [02403].
²⁵ And the priest [03548] shall make an atonement [03722] for all the congregation [05712] of the children [01121] of Israel [03478], and it shall be forgiven [05545] them; for it is ignorance [07684]: and they shall bring [0935] their offering [07133], a sacrifice made by fire [0801] unto the LORD [03068], and their sin offering [02403] before [06440] the LORD [03068], for their ignorance [07684]:
²⁶ And it shall be forgiven [05545] all the congregation [05712] of the children [01121] of Israel [03478], and the stranger [01616] that sojourneth [01481] among [08432] them; seeing all the people [05971] were in ignorance [07684].
²⁷ And if any [0259] soul [05315] sin [02398] through ignorance [07684], then he shall bring [07126] a she goat [05795] of the first [01323] year [08141] for a sin offering [02403].
²⁸ And the priest [03548] shall make an atonement [03722] for the soul [05315] that sinneth ignorantly [07683], when he sinneth [02398] by ignorance [07684] before [06440] the LORD [03068], to make an atonement [03722] for him; and it shall be forgiven [05545] him.
²⁹ Ye shall have one [0259] law [08451] for him that sinneth [06213] through ignorance [07684], both for him that is born [0249] among the children [01121] of Israel [03478], and for the stranger [01616] that sojourneth [01481] among [08432] them.

¹⁵ If a soul [05315] commit [04603] a trespass [04604], and sin [02398] through ignorance [07684], in the holy things [06944] of the LORD [03068]; then he shall bring [0935] for his trespass [0817] unto the LORD [03068] a ram [0352] without blemish [08549] out of the flocks [06629], with thy estimation [06187] by shekels [08255] of silver [03701], after the shekel [08255] of the sanctuary [06944], for a trespass offering [0817]:
¹⁶ And he shall make amends [07999] for the harm [02398] that he hath done in the holy thing [06944], and shall add [03254] the fifth part [02549] thereto, and give [05414] it unto the priest [03548]: and the priest [03548] shall make an atonement [03722] for him with the ram [0352] of the trespass offering [0817], and it shall be forgiven [05545] him.
¹⁷ And if a soul [05315] sin [02398], and commit [06213] any [0259] of these things which are forbidden to be done [06213] by the commandments [04687] of the LORD [03068]; though he wist [03045] it not, yet is he guilty [0816], and shall bear [05375] his iniquity [05771].
¹⁸ And he shall bring [0935] a ram [0352] without blemish [08549] out of the flock [06629], with thy estimation [06187], for a trespass offering [0817], unto the priest [03548]: and the priest [03548] shall make an atonement [03722] for him concerning his ignorance [07684] wherein he erred [07683] and wist [03045] it not, and it shall be forgiven [05545] him.
¹⁹ It is a trespass offering [0817]: he hath certainly [0816] trespassed [0816] against the LORD [03068].

¹³ Thou shalt daily [03117] prepare [06213] a burnt offering [05930] unto the LORD [03068] of a lamb [03532] of the first [01121] year [08141] without blemish [08549]: thou shalt prepare [06213] it every [01242] morning [01242].
¹⁴ And thou shalt prepare [06213] a meat offering [04503] for it every morning [01242], the sixth part [08345] of an ephah [0374], and the third part [07992] of an hin [01969] of oil [08081], to temper with [07450] the fine flour [05560]; a meat offering [04503] continually [08548] by a perpetual [05769] ordinance [02708] unto the LORD [03068].
¹⁵ Thus shall they prepare [06213] [06213] the lamb [03532], and the meat offering [04503], and the oil [08081], every morning [01242] for a continual [08548] burnt offering [05930].

³³ For the shewbread [04635] [03899], and for the continual [08548] meat offering [04503], and for the continual [08548] burnt offering [05930], of the sabbaths [07676], of the new moons [02320], for the set feasts [04150], and for the holy [06944] things, and for the sin offerings [02403] to make an atonement [03722] for Israel [03478], and for all the work [04399] of the house [01004] of our God [0430].

⁵ And afterward [0310] offered the continual [08548] burnt offering [05930], both of the new moons [02320], and of all the set feasts [04150] of the LORD [03068] that were consecrated [06942], and of every one that willingly offered [05068] a freewill offering [05071] unto the LORD [03068].

³¹ Ye shall offer [06213] them beside the continual [08548] burnt offering [05930], and his meat offering [04503], (they shall be unto you without blemish [08549]) and their drink offerings [05262].

²⁴ After this manner ye shall offer [06213] daily [03117], throughout the seven [07651] days [03117], the meat [03899] of the sacrifice made by fire [0801], of a sweet [05207] savour [07381] unto the LORD [03068]: it shall be offered [06213] beside the continual [08548] burnt offering [05930], and his drink offering [05262].

¹⁵ And one [0259] kid [08163] of the goats [05795] for a sin offering [02403] unto the LORD [03068] shall be offered [06213], beside the continual [08548] burnt offering [05930], and his drink offering [05262].

¹⁰ This is the burnt offering [05930] of every sabbath [07676], beside the continual [08548] burnt offering [05930], and his drink offering [05262].

⁶ It is a continual [08548] burnt offering [05930], which was ordained [06213] in mount [02022] Sinai [05514] for a sweet [05207] savour [07381], a sacrifice made by fire [0801] unto the LORD [03068].

³ And thou shalt say [0559] unto them, This is the offering made by fire [0801] which ye shall offer [07126] unto the LORD [03068]; two [08147] lambs [03532] of the first [01121] year [08141] without spot [08549] day by day [03117], for a continual [08548] burnt offering [05930].

⁴² This shall be a continual [08548] burnt offering [05930] throughout your generations [01755] at the door [06607] of the tabernacle [0168] of the congregation [04150] before [06440] the LORD [03068]: where I will meet [03259] you, to speak [01696] there unto thee.

²² And Aaron [0175] lifted up [05375] his hand [03027] toward the people [05971], and blessed [01288] them, and came down [03381] from offering [06213] of the sin offering [02403], and the burnt offering [05930], and peace offerings [08002].

⁷ And Moses [04872] said [0559] unto Aaron [0175], Go [07126] unto the altar [04196], and offer [06213] thy sin offering [02403], and thy burnt offering [05930], and make an atonement [03722] for thyself, and for the people [05971]: and offer [06213] the offering [07133] of the people [05971], and make an atonement [03722] for them; as the LORD [03068] commanded [06680].

⁵ And it was so, when the days [03117] of their feasting [04960] were gone about [05362], that Job [0347] sent [07971] and sanctified [06942] them, and rose up early [07925] in the morning [01242], and offered [05927] burnt offerings [05930] according to the number [04557] of them all: for Job [0347] said [0559], It may be [0194] that my sons [01121] have sinned [02398], and cursed [01288] God [0430] in their hearts [03824]. Thus did [06213] Job [0347] continually [03117].