Isaiah 6-8
New American Bible (Revised Edition)
B. The Book of Emmanuel
Chapter 6
The Sending of Isaiah. 1 In the year King Uzziah died,[a] I saw the Lord seated on a high and lofty throne,(A) with the train of his garment filling the temple. 2 Seraphim[b] were stationed above; each of them had six wings: with two they covered their faces, with two they covered their feet, and with two they hovered.(B) 3 One cried out to the other:
“Holy, holy, holy[c] is the Lord of hosts!
All the earth is filled with his glory!”
4 At the sound of that cry, the frame of the door shook and the house was filled with smoke.[d](C)
5 Then I said, “Woe is me, I am doomed![e] For I am a man of unclean lips, living among a people of unclean lips,(D) and my eyes have seen the King, the Lord of hosts!” 6 Then one of the seraphim flew to me, holding an ember which he had taken with tongs from the altar.
7 He touched my mouth with it. “See,” he said, “now that this has touched your lips,[f] your wickedness is removed, your sin purged.”(E)
8 Then I heard the voice of the Lord saying, “Whom shall I send? Who will go for us?” “Here I am,” I said; “send me!” 9 [g]And he replied: Go and say to this people:
Listen carefully, but do not understand!
Look intently, but do not perceive!(F)
10 Make the heart of this people sluggish,
dull their ears and close their eyes;
Lest they see with their eyes, and hear with their ears,
and their heart understand,
and they turn and be healed.(G)
11 “How long, O Lord?” I asked. And he replied:
[h] Until the cities are desolate,
without inhabitants,
Houses, without people,
and the land is a desolate waste.
12 Until the Lord sends the people far away,
and great is the desolation in the midst of the land.
13 If there remain a tenth part in it,
then this in turn shall be laid waste;
As with a terebinth or an oak
whose trunk remains when its leaves have fallen.[i](H)
Holy offspring is the trunk.
Chapter 7
The Syro-Ephraimite War[j]
Crisis in Judah. 1 In the days of Ahaz,[k] king of Judah, son of Jotham, son of Uzziah, Rezin, king of Aram, and Pekah, king of Israel, son of Remaliah, went up to attack Jerusalem, but they were not able to conquer it.(I) 2 When word came to the house of David that Aram had allied itself with Ephraim, the heart of the king and heart of the people trembled, as the trees of the forest tremble in the wind.
3 Then the Lord said to Isaiah: Go out to meet Ahaz, you and your son Shear-jashub,[l] at the end of the conduit of the upper pool, on the highway to the fuller’s field, 4 and say to him: Take care you remain calm and do not fear; do not let your courage fail before these two stumps of smoldering brands,(J) the blazing anger of Rezin and the Arameans and of the son of Remaliah— 5 because Aram, with Ephraim and the son of Remaliah, has planned[m] evil against you. They say, 6 “Let us go up against Judah, tear it apart, make it our own by force, and appoint the son of Tabeel[n] king there.”
7 Thus says the Lord God:
It shall not stand, it shall not be!(K)
8 [o]The head of Aram is Damascus,
and the head of Damascus is Rezin;
9 The head of Ephraim is Samaria,
and the head of Samaria is the son of Remaliah.
Within sixty-five years,
Ephraim shall be crushed, no longer a nation.
Unless your faith is firm,
you shall not be firm!(L)
Emmanuel. 10 Again the Lord spoke to Ahaz: 11 Ask for a sign from the Lord, your God; let it be deep as Sheol, or high as the sky![p] 12 But Ahaz answered, “I will not ask! I will not tempt the Lord!”[q] 13 Then he said: Listen, house of David! Is it not enough that you weary human beings? Must you also weary my God? 14 Therefore the Lord himself will give you a sign;[r] the young woman, pregnant and about to bear a son, shall name him Emmanuel. 15 Curds and honey[s] he will eat so that he may learn to reject evil and choose good; 16 for before the child learns to reject evil and choose good, the land of those two kings whom you dread shall be deserted.
17 The Lord shall bring upon you and your people and your father’s house such days as have not come since Ephraim seceded[t] from Judah (the king of Assyria). 18 On that day
The Lord shall whistle
for the fly in the farthest streams of Egypt,
and for the bee in the land of Assyria.(M)
19 All of them shall come and settle
in the steep ravines and in the rocky clefts,
on all thornbushes and in all pastures.
20 [u]On that day the Lord shall shave with the razor hired from across the River (the king of Assyria) the head, and the hair of the feet; it shall also shave off the beard.(N)
21 On that day a man shall keep alive a young cow or a couple of sheep, 22 and from their abundant yield of milk he shall eat curds; curds and honey shall be the food of all who are left in the land. 23 [v]On that day every place where there were a thousand vines worth a thousand pieces of silver shall become briers and thorns. 24 One shall have to go there with bow and arrows, for all the country shall be briers and thorns.(O) 25 But as for all the hills which were hoed with a mattock, for fear of briers and thorns you will not go there; they shall become a place for cattle to roam and sheep to trample.(P)
Chapter 8
A Son of Isaiah. 1 The Lord said to me: Take a large tablet, and inscribe on it with an ordinary stylus,[w] “belonging to Maher-shalal-hash-baz,”(Q) 2 and call reliable witnesses[x] for me, Uriah the priest, and Zechariah, son of Jeberechiah.
3 Then I went to the prophetess and she conceived and bore a son. The Lord said to me: Name him Maher-shalal-hash-baz, 4 for before the child learns to say, “My father, my mother,” the wealth of Damascus and the spoils of Samaria shall be carried off by the king of Assyria.
The Choice: The Lord or Assyria. 5 Again the Lord spoke to me:
6 Because this people[y] has rejected
the waters of Shiloah that flow gently,
And melts with fear at the display of Rezin and Remaliah’s son,
7 Therefore the Lord is bringing up against them
the waters of the River, great and mighty,
the king of Assyria and all his glory.
It shall rise above all its channels,
and overflow all its banks.
8 It shall roll on into Judah,
it shall rage and pass on—
up to the neck it shall reach.(R)
But his outspread wings will fill
the width of your land, Emmanuel!
9 Band together, O peoples, but be shattered!
Give ear, all you distant lands!
Arm yourselves, but be shattered! Arm yourselves, but be shattered!
10 Form a plan, it shall be thwarted;
make a resolve, it shall not be carried out,
for “With us is God!”[z](S)
Disciples of Isaiah. 11 For thus said the Lord—his hand strong upon me—warning me not to walk in the way of this people:
12 [aa]Do not call conspiracy what this people calls conspiracy,
nor fear what they fear, nor feel dread.
13 But conspire with the Lord of hosts;
he shall be your fear, he shall be your dread.(T)
14 He shall be a snare,
a stone for injury,
A rock for stumbling
to both the houses of Israel,
A trap and a snare
to those who dwell in Jerusalem;(U)
15 And many among them shall stumble;
fallen and broken;
snared and captured.(V)
16 Bind up my testimony, seal the instruction with my disciples.[ab] 17 I will trust in the Lord, who is hiding his face from the house of Jacob; yes, I will wait for him. 18 Here am I and the children whom the Lord has given me: we are signs[ac] and portents in Israel from the Lord of hosts, who dwells on Mount Zion.(W)
19 And when they say to you, “Inquire of ghosts and soothsayers who chirp and mutter;[ad](X) should not a people inquire of their gods, consulting the dead on behalf of the living, 20 for instruction and testimony?” Surely, those who speak like this are the ones for whom there is no dawn.[ae]
21 He will pass through it hard-pressed and hungry,
and when hungry, shall become enraged,
and curse king and gods.
He will look upward,
22 and will gaze at the earth,
But will see only distress and darkness,
oppressive gloom,
murky, without light.[af]
The Promise of Salvation Under a New Davidic King.[ag] 23 There is no gloom where there had been distress. Where once he degraded the land of Zebulun and the land of Naphtali, now he has glorified the way of the Sea, the land across the Jordan, Galilee of the Nations.[ah]
Footnotes
- 6:1 In the year King Uzziah died: probably 742 B.C., although the chronology of this period is disputed. A high and lofty throne: within the holy of holies of the Jerusalem Temple stood two cherubim, or winged sphinxes, whose outstretched wings served as the divine throne (1 Kgs 6:23–28; Ez 1:4–28; 10:1, 20). The ark of the covenant was God’s footstool (Ps 132:7–8; 1 Chr 28:2), placed under the cherubim (1 Kgs 8:6–7). Temple: the holy place, just in front of the holy of holies.
- 6:2 Seraphim: the plural of saraph (“to burn”), a term used to designate the “fiery” serpents of the wilderness (Nm 21:8; Dt 8:15), and to refer to “winged” serpents (Is 14:29; 30:6). Here, however, it is used adjectivally of the cherubim, who are not serpent-like, as seen in the fact that they have faces and sexual parts (“feet”). See the adaptation of these figures by Ezekiel (Ez 1:10–12; 10:4–15).
- 6:3 Holy, holy, holy: these words have been used in Christian liturgy from the earliest times.
- 6:4 Smoke: reminiscent of the clouds which indicated God’s presence at Mount Sinai (Ex 19:16–19; Dt 4:11) and which filled the tabernacle (Ex 40:34–38) and the Temple (1 Kgs 8:10–11) at their dedication.
- 6:5 Doomed: there are two roots from which the verb here could be derived; one means “to perish, be doomed,” the other “to become silent,” and given Isaiah’s delight in puns and double entendre, he probably intended to sound both notes. “I am doomed!” is suggested by the popular belief that to see God would lead to one’s death; cf. Gn 32:31; Ex 33:20; Jgs 13:22. “I am struck silent!” is suggested by the emphasis on the lips in vv. 5–6, and such silence is attested elsewhere as the appropriate response to the vision of the Lord in the Temple (Hb 2:20).
- 6:7 Touched your lips: Isaiah is thus symbolically purified of sin in preparation for his mission as God’s prophet.
- 6:9–10 Isaiah’s words give evidence that he attempted in every way, through admonition, threat, and promise, to bring the people to conversion (cf. 1:18–20), so it is unlikely that this charge to “harden” is to be understood as Isaiah’s task; more probably it reflects the refusal of the people, more particularly the leaders, who were supposed to “see,” “hear,” and “understand,” a refusal which would then lead to a disastrous outcome (vv. 11–12).
- 6:11–12 The desolation described would be the result of the sort of deportation practiced by the Assyrians and later by the Babylonians. Isaiah seems to expect this as an eventual consequence of Judah’s submission as vassal to the Assyrians; cf. 3:1–3; 5:13.
- 6:13 When its leaves have fallen: the meaning of the Hebrew is uncertain, and the text may be corrupt. Holy offspring: part of the phrase is missing from the Septuagint and may be a later addition; it provides a basis for hope for the future.
- 7:1–8:18 These verses (often termed Isaiah’s “Memoirs”) contain a series of oracles and narratives (some in first person), all closely related to the Syro-Ephraimite war of 735–732 B.C. Several passages feature three children whose symbolic names refer to the Lord’s purposes: Shear-jashub (7:3), Emmanuel (7:10–17; 8:8–10), and Maher-shalal-hash-baz (8:1–4). Judah and its Davidic dynasty should trust God’s promises and not fear the combined armies of Israel and Syria; within a very short time these two enemy states will be destroyed, and David’s dynasty will continue.
- 7:1 Days of Ahaz: who ruled from 735 to 715 B.C. This attack against Jerusalem by the kings of Aram (Syria) and Israel in 735 B.C. was occasioned by the refusal of Ahaz to enter with them into an anti-Assyrian alliance; cf. 2 Kgs 16.
- 7:3 Shear-jashub: this name means “a remnant will return” (cf. 10:20–22).
- 7:5 Planned: the plans of those who plot against Ahaz shall not be accomplished (v. 7). What the Lord plans will unfailingly come to pass, whereas human plans contrary to those of the Lord are doomed to frustration; cf. 8:10; 14:24–27; 19:11–14; 29:15; 30:1. See further the note on 14:24–27.
- 7:6 Son of Tabeel: a puppet of Jerusalem’s enemies. His appointment would interrupt the lawful succession from David.
- 7:8–9 God had chosen and made a commitment to David’s dynasty and his capital city Jerusalem, not to Rezin and his capital Damascus, nor to the son of Remaliah and his capital Samaria (2 Sm 7:12–16; Ps 2:6; 78:68–72; 132:11–18). Within sixty-five years…nation: this text occurs at the end of v. 8 in the Hebrew. Ahaz would not have been reassured by so distant a promise; the phrase is probably a later addition.
- 7:11 Deep…sky: an extraordinary or miraculous sign that would prove God’s firm will to save the royal house of David from its oppressors.
- 7:12 Tempt the Lord: Ahaz prefers to depend upon the might of Assyria rather than the might of God.
- 7:14 Isaiah’s sign seeks to reassure Ahaz that he need not fear the invading armies of Syria and Israel in the light of God’s promise to David (2 Sm 7:12–16). The oracle follows a traditional announcement formula by which the birth and sometimes naming of a child is promised to particular individuals (Gn 16:11; Jgs 13:3). The young woman: Hebrew ‘almah designates a young woman of marriageable age without specific reference to virginity. The Septuagint translated the Hebrew term as parthenos, which normally does mean virgin, and this translation underlies Mt 1:23. Emmanuel: the name means “with us is God.” Since for the Christian the incarnation is the ultimate expression of God’s willingness to “be with us,” it is understandable that this text was interpreted to refer to the birth of Christ.
- 7:15–16 Curds and honey: the only diet available to those who are left after the devastation of the land; cf. vv. 21–25.
- 7:17 Such days as have not come since Ephraim seceded: the days of the kingdom prior to the secession of Ephraim and the other northern tribes (1 Kgs 12). The king of Assyria: the final comment appears to be a later editorial gloss indicating days worse than any since the secession.
- 7:20 God will use the Assyrians from across the River (the Euphrates) as his instrument (“razor”) to inflict disgrace and suffering upon his people. Ahaz paid tribute to the Assyrian king Tiglath-pileser III, who decimated Syria and Israel in his campaigns of 734–732 B.C. (cf. 2 Kgs 16:7–9). The feet: euphemism for sexual parts; cf. Is 6:2.
- 7:23–25 Cf. note on 5:5–6.
- 8:1 Ordinary stylus: lit., “stylus of men.” Maher-shalal-hash-baz: a symbolic name to be given to another son of Isaiah (v. 3); it means “quick spoils; speedy plunder,” and describes what the Assyrians will do to Syria and Israel.
- 8:2 Reliable witnesses: who would testify that Isaiah had indeed prophesied the future destruction. Uriah the priest: cf. 2 Kgs 16:10.
- 8:6–8 This people: Judah. Waters of Shiloah: the stream that flows from the Gihon spring into the pool of Shiloah in Jerusalem and provides a sure supply in time of siege; here it symbolizes the divine protection which Judah has rejected by seeking Assyrian support, symbolized by “the River” (i.e., the Euphrates). Ultimately Assyrian power will devastate Judah. His outspread wings: the Lord’s wings, a recurring symbol for divine protection (Ps 17:8; 36:8; 57:2; 61:5; 91:4; Ru 2:12). Some understand the image to refer to the sides of the flooding river, but this use of the Hebrew word for “wings” is unparalleled elsewhere in classical Hebrew.
- 8:10 The plan of Israel’s enemies will be thwarted because, as the name “Emmanuel” signifies, “with us is God.”
- 8:12–14 Because Isaiah and his followers resisted the official policy of seeking help from Assyria they were labeled “conspirators”; Isaiah uses the term to express what is really the case, cooperating with the Lord.
- 8:16 Bind…seal…with my disciples: because the prophet’s message was not well received at the time, he wanted to preserve it until the future had vindicated him as God’s true prophet (cf. 30:8–9).
- 8:18 Signs: in the meantime, while awaiting the vindication of his message, Isaiah and his children with their symbolic names stood as a reminder of God’s message to Israel.
- 8:19 Chirp and mutter: a mocking reference to necromancers.
- 8:20 Surely…no dawn: reliance on necromancy brings futility.
- 8:22 Oppressive gloom…without light: the meaning of the Hebrew here is quite uncertain.
- 8:23–9:6 The meaning of 8:23 is somewhat uncertain, for example, whether the expressions translated “once” and “now” refer to times or to individuals, and also whether the verbs speak of degrading and glorifying the territories. If this traditional translation is correct, the passage would seem to promise the former Northern Kingdom of Israel deliverance from the Assyrians and might relate to Hezekiah’s program of trying to reincorporate the northern territories into the kingdom of Judah and thus restore the boundaries of the country as it was under David.
- 8:23 The territories mentioned in this verse are those which the Assyrian king Tiglath-pileser III took from Israel and incorporated into the Assyrian provincial system as a result of the Syro-Ephraimite War of 735–732 B.C. (2 Kgs 15:29). Zebulun…Naphtali: regions of the former Northern Kingdom of Israel. The way of the Sea: the area along the Mediterranean coast south of Mount Carmel which became the Assyrian province of Dor. Land across the Jordan: the province of Gilead east of the Jordan. Galilee of the Nations: the territory north of Mount Carmel which was incorporated in the Assyrian province of Megiddo. Galilee apparently had a large non-Israelite population. Mt 4:15–16 cites this verse in the context of the beginning of Jesus’ public mission in Galilee.
Wisdom 14:1-15
New American Bible (Revised Edition)
Chapter 14
1 Again, one preparing for a voyage and about to traverse the wild waves
cries out to wood more unsound than the boat that bears him.(A)
2 For the urge for profits devised this latter,
and Wisdom the artisan produced it.
3 [a]But your providence, O Father! guides it,
for you have furnished even in the sea a road,
and through the waves a steady path,(B)
4 Showing that you can save from any danger,
so that even one without skill may embark.(C)
5 But you will that the products of your Wisdom be not idle;
therefore people trust their lives even to most frail wood,
and were safe crossing the waves on a raft.(D)
6 For of old, when the proud giants were being destroyed,
the hope of the universe, who took refuge on a raft,[b]
left to the world a future for the human family, under the guidance of your hand.
7 For blest is the wood through which righteousness comes about;
8 but the handmade idol is accursed, and its maker as well:
he for having produced it, and the corruptible thing, because it was termed a god.(E)
9 Equally odious to God are the evildoer and the evil deed;
10 and the thing made will be punished with its maker.
11 Therefore upon even the idols of the nations shall a judgment come,
since they became abominable among God’s works,
Snares for human souls
and a trap for the feet of the senseless.(F)
The Origin and Evils of Idolatry
12 For the source of wantonness is the devising of idols;
and their invention, a corruption of life.(G)
13 For in the beginning they were not,
nor can they ever continue;(H)
14 for from human emptiness they came into the world,
and therefore a sudden end is devised for them.
15 [c]For a father, afflicted with untimely mourning,
made an image of the child so quickly taken from him,
And now honored as a god what once was dead
and handed down to his household mysteries and sacrifices.
Footnotes
- 14:3–6 The wooden ship mentioned in vv. 1–2 prompts a short meditation on the providence of God, who in fact has watched over boats in their dangerous courses. The wood as described in v. 7 became a favorite patristic type for the wood of the cross.
- 14:6 Noah.
- 14:15–21 The author develops two examples of idolatry: cult of the dead, and cult of the king.
1 Timothy 3
New American Bible (Revised Edition)
Chapter 3
Qualifications of Various Ministers. 1 [a]This saying is trustworthy:[b] whoever aspires to the office of bishop desires a noble task.(A) 2 Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach, 3 not a drunkard, not aggressive, but gentle, not contentious, not a lover of money.(B) 4 He must manage his own household well, keeping his children under control with perfect dignity; 5 for if a man does not know how to manage his own household, how can he take care of the church of God? 6 He should not be a recent convert, so that he may not become conceited and thus incur the devil’s punishment.[c] 7 He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil’s trap.(C)
8 [d]Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain, 9 holding fast to the mystery of the faith with a clear conscience. 10 Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons. 11 Women,[e] similarly, should be dignified, not slanderers, but temperate and faithful in everything.(D) 12 Deacons may be married only once and must manage their children and their households well. 13 Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.
The Mystery of Our Religion.[f] 14 I am writing you about these matters, although I hope to visit you soon. 15 But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth.(E) 16 Undeniably great is the mystery of devotion,
Who[g] was manifested in the flesh,
vindicated in the spirit,
seen by angels,
proclaimed to the Gentiles,
believed in throughout the world,
taken up in glory.(F)
Footnotes
- 3:1–7 The passage begins by commending those who aspire to the office of bishop (episkopos; see note on Phil 1:1) within the community, but this first sentence (1 Tm 3:1) may also imply a warning about the great responsibilities involved. The writer proceeds to list the qualifications required: personal stability and graciousness; talent for teaching (1 Tm 3:2); moderation in habits and temperament (1 Tm 3:3); managerial ability (1 Tm 3:4); and experience in Christian living (1 Tm 3:5–6). Moreover, the candidate’s previous life should provide no grounds for the charge that he did not previously practice what he now preaches. No list of qualifications for presbyters appears in 1 Timothy. The presbyter-bishops here and in Titus (see note on Ti 1:5–9) lack certain functions reserved here for Paul and Timothy.
- 3:1 This saying is trustworthy: the saying introduced is so unlike others after this phrase that some later Western manuscripts read, “This saying is popular.” It is understood by some interpreters as concluding the preceding section (1 Tm 2:8–15). Bishop: literally, “overseer”; see note on Phil 1:1.
- 3:6 The devil’s punishment: this phrase could mean the punishment once incurred by the devil (objective genitive) or a punishment brought about by the devil (subjective genitive).
- 3:8–13 Deacons, besides possessing the virtue of moderation (1 Tm 3:8), are to be outstanding for their faith (1 Tm 3:9) and well respected within the community (1 Tm 3:10). Women in the same role, although some interpreters take them to mean wives of deacons, must be dignified, temperate, dedicated, and not given to malicious talebearing (1 Tm 3:11). Deacons must have shown stability in marriage and have a good record with their families (1 Tm 3:12), for such experience prepares them well for the exercise of their ministry on behalf of the community (1 Tm 3:13). See further the note on Phil 1:1.
- 3:11 Women: this seems to refer to women deacons but may possibly mean wives of deacons. The former is preferred because the word is used absolutely; if deacons’ wives were meant, a possessive “their” would be expected. Moreover, they are also introduced by the word “similarly,” as in 1 Tm 3:8; this parallel suggests that they too exercised ecclesiastical functions.
- 3:14–16 In case there is some delay in the visit to Timothy at Ephesus planned for the near future, the present letter is being sent on ahead to arm and enlighten him in his task of preserving sound Christian conduct in the Ephesian church. The care he must exercise over this community is required by the profound nature of Christianity. It centers in Christ, appearing in human flesh, vindicated by the holy Spirit; the mystery of his person was revealed to the angels, announced to the Gentiles, and accepted by them in faith. He himself was taken up (through his resurrection and ascension) to the divine glory (1 Tm 3:16). This passage apparently includes part of a liturgical hymn used among the Christian communities in and around Ephesus. It consists of three couplets in typical Hebrew balance: flesh-spirit (contrast), seen-proclaimed (complementary), world-glory (contrast).
- 3:16 Who: the reference is to Christ, who is himself “the mystery of our devotion.” Some predominantly Western manuscripts read “which,” harmonizing the gender of the pronoun with that of the Greek word for mystery; many later (eighth/ninth century on), predominantly Byzantine manuscripts read “God,” possibly for theological reasons.
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