Biblical Matters

The Septuagint translators use parrhēsia in Job twice where the Hebrew has different idioms (LXX Job 22:26; 27:10), both about confidence before God. The LXX is not in the app’s data; these readings come from standard LXX editions.

parrhēsia combines pan (“all”) and rhēsis (“speech”): “saying everything”. NT senses: plain speech (John 16:29), public openness (John 7:26), courage (Acts 4:13) and confidence before God (Heb 4:16).

“To His face” (ʾel-pānāyw, Job 13:15) and “I will see God” (Job 19:26) express the face-to-face access that the NT links to parrhēsia (“let us approach with confidence”, Heb 4:16).

Boldness grounded in integrity: Job’s confidence rests on a clear conscience (Job 27:6); 1 John grounds confidence before God in a heart that does not condemn (1John 3:21).

“I know that I will be vindicated” (Job 13:18).

“Let us approach the throne of grace with confidence” (Heb 4:16).

Job will defend his ways “to His face”; believers enter the holy places with confidence.

“I know that I will be vindicated”; 1 John hopes for confidence “at His coming” and “on the day of judgment”.

Latin rendered hypostasis as substantia (Vulgate Heb 11:1: “fides … sperandarum substantia rerum”), which shaped the medieval reading of faith as “substance”; many Reformation and modern translations prefer “assurance” or “confidence”.

Heb 11:1: “substance/reality” (objective: faith gives present reality to what is hoped for) vs. “assurance/confidence” (subjective). Heb 3:14 favours “confidence” for many interpreters; Heb 1:3 clearly means “being, reality”. The choice in 11:1 is debated.

Do not throw away your confidence (Heb 10:35).

Confidence in prayer rests on who God is.

Confidence is something to keep, not only to feel.

Faith gives reality to the unseen; confidence holds a reward.

Confidence before God goes with a heart that does not condemn; the one who practises righteousness is righteous.

Bold prayer and righteous life feed one another.