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Isaiah 9-10 New American Bible (Revised Edition) (NABRE)

Chapter 9

The people who walked in darkness
    have seen a great light;
Upon those who lived in a land of gloom
    a light has shone.
You have brought them abundant joy
    and great rejoicing;
They rejoice before you as people rejoice at harvest,
    as they exult when dividing the spoils.
For the yoke that burdened them,
    the pole on their shoulder,
The rod of their taskmaster,
    you have smashed, as on the day of Midian.[a]
For every boot that tramped in battle,
    every cloak rolled in blood,
    will be burned as fuel for fire.
For a child[b] is born to us, a son is given to us;
    upon his shoulder dominion rests.
They name him Wonder-Counselor, God-Hero,
    Father-Forever, Prince of Peace.
His dominion is vast
    and forever peaceful,
Upon David’s throne, and over his kingdom,
    which he confirms and sustains
By judgment and justice,
    both now and forever.
The zeal of the Lord of hosts will do this!

Judgment on the Northern Kingdom[c]

The Lord has sent a word against Jacob,
    and it falls upon Israel;
And all the people know it—
    Ephraim and those who dwell in Samaria—
    those who say in arrogance and pride of heart,
“Bricks have fallen,
    but we will rebuild with cut stone;
Sycamores have been felled,
    but we will replace them with cedars.”
10 So the Lord raises up their foes against them
    and stirs up their enemies to action—
11 Aram[d] from the east and the Philistines from the west—
    they devour Israel with open mouth.
For all this, his wrath is not turned back,
    and his hand is still outstretched!
12 The people do not turn back to the one who struck them,
    nor do they seek the Lord of hosts.
13 So the Lord cuts off from Israel head and tail,
    palm branch and reed in one day.
14 (The elder and the noble are the head,
    the prophet who teaches falsehood is the tail.)
15 Those who lead this people lead them astray,
    and those who are led are swallowed up.
16 That is why the Lord does not spare their young men,
    and their orphans and widows he does not pity;
For they are totally impious and wicked,
    and every mouth speaks folly.
For all this, his wrath is not turned back,
    his hand is still outstretched!
17 For wickedness burns like fire,
    devouring brier and thorn;
It kindles the forest thickets,
    which go up in columns of smoke.
18 At the wrath of the Lord of hosts the land quakes,
    and the people are like fuel for fire;
    no one spares his brother.
19 They hack on the right, but remain hungry;
    they devour on the left, but are not filled.
    Each devours the flesh of the neighbor;
20 Manasseh devours Ephraim,[e] and Ephraim Manasseh,
    together they turn on Judah.
For all this, his wrath is not turned back,
    his hand is still outstretched!

Chapter 10

Perversion of Justice

[f]Ah! Those who enact unjust statutes,
    who write oppressive decrees,
Depriving the needy of judgment,
    robbing my people’s poor of justice,
Making widows their plunder,
    and orphans their prey!
What will you do on the day of punishment,
    when the storm comes from afar?
To whom will you flee for help?
    Where will you leave your wealth,
Lest it sink beneath the captive
    or fall beneath the slain?
For all this, his wrath is not turned back,
    his hand is still outstretched![g]

Judgment on Assyria

[h]Ah! Assyria, the rod of my wrath,
    the staff I wield in anger.
Against an impious nation[i] I send him,
    and against a people under my wrath I order him
To seize plunder, carry off loot,
    and to trample them like the mud of the street.
But this is not what he intends,
    nor does he have this in mind;
Rather, it is in his heart to destroy,
    to make an end of not a few nations.
For he says, “Are not my commanders all kings?”
    [j]“Is not Calno like Carchemish,
Or Hamath like Arpad,
    or Samaria like Damascus?
10 Just as my hand reached out to idolatrous kingdoms
    that had more images than Jerusalem and Samaria—
11 Just as I treated Samaria and her idols,
    shall I not do to Jerusalem and her graven images?”

12 But when the Lord has brought to an end all his work on Mount Zion and in Jerusalem,

I will punish the utterance
    of the king of Assyria’s proud heart,
    and the boastfulness of his haughty eyes.
13 For he says:
“By my own power I have done it,
    and by my wisdom, for I am shrewd.
I have moved the boundaries of peoples,
    their treasures I have pillaged,
    and, like a mighty one, I have brought down the enthroned.
14 My hand has seized, like a nest,
    the wealth of nations.
As one takes eggs left alone,
    so I took in all the earth;
No one fluttered a wing,
    or opened a mouth, or chirped!”
15 Will the ax boast against the one who hews with it?
    Will the saw exalt itself above the one who wields it?
As if a rod could sway the one who lifts it,
    or a staff could lift the one who is not wood!
16 Therefore the Lord, the Lord of hosts,
    will send leanness among his fat ones,[k]
And under his glory there will be a kindling
    like the kindling of fire.
17 The Light of Israel will become a fire,
    the Holy One, a flame,
That burns and consumes its briers
    and its thorns in a single day.
18 And the glory of its forests and orchards
    will be consumed, soul and body,
    and it will be like a sick man who wastes away.
19 And the remnant of the trees in his forest
    will be so few,
    that any child can record them.
20     On that day
The remnant of Israel,
    the survivors of the house of Jacob,
    will no more lean upon the one who struck them;
But they will lean upon the Lord,
    the Holy One of Israel, in truth.
21 A remnant will return,[l] the remnant of Jacob,
    to the mighty God.
22 Though your people, O Israel,
    were like the sand of the sea,
Only a remnant of them will return;
    their destruction is decreed,
    as overflowing justice demands.

23 For the Lord, the God of hosts, is about to carry out the destruction decreed in the midst of the whole land.

24 [m]Therefore thus says the Lord, the God of hosts: My people, who dwell in Zion, do not fear the Assyrian, though he strikes you with a rod, and raises his staff against you as did the Egyptians. 25 For just a brief moment more, and my wrath shall be over, and my anger shall be set for their destruction. 26 Then the Lord of hosts will raise against them a scourge such as struck Midian at the rock of Oreb; and he will raise his staff over the sea as he did in Egypt. 27 On that day,

His burden shall be taken from your shoulder,
    and his yoke shattered from your neck.

The March of an Enemy Army[n]

He has come up from Rimmon,
28     he has reached Aiath, passed through Migron,
    at Michmash he has stored his supplies.
29 He has crossed the ravine,
    at Geba he has camped for the night.
Ramah trembles,
    Gibeah of Saul has fled.
30 Cry and shriek, Bath-Gallim!
    Hearken, Laishah! Answer her, Anathoth!
31 Madmenah is in flight,
    the inhabitants of Gebim seek refuge.
32 Even today he will halt at Nob,
    he will shake his fist at the mount of daughter Zion,
    the hill of Jerusalem!
33 [o]Now the Lord, the Lord of hosts,
    is about to lop off the boughs with terrible violence;
The tall of stature shall be felled,
    and the lofty ones shall be brought low;
34 He shall hack down the forest thickets with an ax,
    and Lebanon in its splendor shall fall.

Footnotes:

  1. 9:3 Day of Midian: when God used the judge Gideon to deliver these northern territories from Midianite oppression (Jgs 6–7).
  2. 9:5 A child: perhaps to be identified with the Emmanuel of 7:14 and 8:8; cf. 11:1–2, 9. This verse may reflect a coronation rather than a birth. Upon his shoulder: the reference may be to a particular act in the ritual in which a symbol of the king’s authority was placed on his shoulder (cf. 2 Kgs 11:12; Is 22:22).
  3. 9:7–20 + 5:25–30 These verses describe a series of judgments God sent against the Northern Kingdom of Israel because of its sins. Despite the judgments, however, Israel continued to rebel, and God’s anger remained unabated, as the recurring refrain emphasizes (9:11, 16, 20). The refrain ties Is 9:7–20 together as a unit, but 9:20 is far too abrupt to be the original conclusion to the oracle. With its series of past judgments and repeated refrain, the oracle resembles Am 4:6–12; by analogy with that model one expects a conclusion in which the prophet turns from the narration of past judgments to the announcement of a future judgment. Is 5:25–30 fits the pattern found in 9:7–20 and provides a suitable and possibly original conclusion for the whole oracle.
  4. 9:11 Aram: the Syrian kingdom, with its capital at Damascus.
  5. 9:20 Manasseh…Ephraim: two of the leading tribes of the Northern Kingdom. The reference is to the civil wars that marked the final decades of the Northern Kingdom (2 Kgs 15:10, 14–16, 25; cf. Hos 7:3–7).
  6. 10:1–4 This is another hoy-oracle; cf. note on 5:8–24. It may originally have been part of the collection at 5:8–24.
  7. 10:4 For all this…outstretched!: this refrain appears to be out of place here; cf. 9:11, 16, 20.
  8. 10:5–34 These verses contain a series of oracles directed against Assyria. Verses 5–15 portray Assyria as simply the rod God uses to punish Israel, though Assyria does not realize this. The original conclusion to this unit may be the judgment found in vv. 24–27a, which continues the imagery and motifs found in vv. 5–15. Verses 16–23, because of the quite different imagery and motifs, may originally have been an insertion directed against Aram and Israel at the time of the Syro-Ephraimite War.
  9. 10:6 Impious nation: Judah. It was God’s intention to use Assyria merely to punish, not to destroy, the nation.
  10. 10:9–10 The cities mentioned were all cities captured, some more than once, by the Assyrians in the eighth century B.C. Verse 9 suggests a certain historical order in the fall of these cities, and v. 10 suggests that all of them had fallen before Samaria (cf. Am 6:2). That implies that one should think primarily of events during the reign of Tiglath-pileser III (745–727).
  11. 10:16 His fat ones: the strong men of the enemy army.
  12. 10:21 A remnant will return: in Hebrew, shear-jashub, an allusion to the name of Isaiah’s son, Shear-jashub; cf. 7:3.
  13. 10:24 This verse with its reference to Assyria’s rod may introduce the original conclusion to vv. 5–15.
  14. 10:27b–32 A poetic description of the march of an enemy army from the north, advancing south to the very gates of Jerusalem, where the enemy waves his hand in a gesture of derision against the city. Though Sennacherib’s troops took a different route, advancing down the coast and then approaching Jerusalem from the southeast, the arrogant attitude toward God’s chosen city was the same. Aiath: the Ai of Jos 7:22–8:29. Migron: modern Makrun north of Michmash. The ravine: the deep valley between Michmash and Geba (cf. 1 Sm 14:1–5). Ramah…Gibeah…Bath-Gallim…Laishah…Anathoth…Madmenah…Gebim: cities north of Jerusalem threatened by the sudden appearance of this enemy army. Nob: probably to be identified with the present Mount Scopus from where one has a clear view of Jerusalem.
  15. 10:33–34 Just when the enemy is about to capture Jerusalem, God intervenes and destroys the hostile army. Cf. 29:1–8; 31:4–9.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Wisdom 14:16-31 New American Bible (Revised Edition) (NABRE)

16 Then, in the course of time, the impious practice gained strength and was observed as law,
    and graven things were worshiped by royal decrees.
17 People who lived so far away that they could not honor him in his presence
    copied the appearance of the distant king
And made a public image of him they wished to honor,
    out of zeal to flatter the absent one as though present.
18 And to promote this observance among those to whom it was strange,
    the artisan’s ambition provided a stimulus.
19 For he, perhaps in his determination to please the ruler,
    labored over the likeness[a] to the best of his skill;
20 And the masses, drawn by the charm of the workmanship,
    soon took as an object of worship the one who shortly before was honored as a human being.
21 And this became a snare for the world,
    that people enslaved to either grief or tyranny
    conferred the incommunicable Name on stones and wood.

22 Then it was not enough for them to err in their knowledge of God;
    but even though they live in a great war resulting from ignorance,
    they call such evils peace.
23 For while they practice either child sacrifices or occult mysteries,
    or frenzied carousing in exotic rites,
24 They no longer respect either lives or purity of marriage;
    but they either waylay and kill each other, or aggrieve each other by adultery.
25 And all is confusion—blood and murder, theft and guile,
    corruption, faithlessness, turmoil, perjury,
26 Disturbance of good people, neglect of gratitude,
    besmirching of souls, unnatural lust,
    disorder in marriage, adultery and shamelessness.
27 For the worship of infamous idols
    is the reason and source and extreme of all evil.

28 For they either go mad with enjoyment, or prophesy lies,
    or live lawlessly or lightly perjure themselves.
29 For as their trust is in lifeless idols,
    they expect no harm when they have sworn falsely.
30 But on both counts justice shall overtake them:
    because they thought perversely of God by devoting themselves to idols,
    and because they deliberately swore false oaths, despising piety.[b]
31 For it is not the might of those by whom they swear,
    but the just retribution of sinners,
    that ever follows upon the transgression of the wicked.[c]

Footnotes:

  1. 14:19 Likeness: he made this more flattering than the reality.
  2. 14:30 Piety: the sanctity of oaths.
  3. 14:31 Perjury is a form of deceit which calls for punishment even though it be practiced in the name of a lifeless idol.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

1 Timothy 4 New American Bible (Revised Edition) (NABRE)

Chapter 4

False Asceticism.[a] Now the Spirit explicitly says that in the last times some will turn away from the faith by paying attention to deceitful spirits and demonic instructions through the hypocrisy of liars with branded consciences. They forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected when received with thanksgiving, for it is made holy by the invocation of God in prayer.[b]

Counsel to Timothy. [c]If you will give these instructions to the brothers, you will be a good minister of Christ Jesus, nourished on the words of the faith and of the sound teaching you have followed. Avoid profane and silly myths. Train yourself for devotion, for, while physical training is of limited value, devotion is valuable in every respect, since it holds a promise of life both for the present and for the future. This saying is trustworthy and deserves full acceptance. 10 For this we toil and struggle,[d] because we have set our hope on the living God, who is the savior of all, especially of those who believe.

11 [e]Command and teach these things. 12 Let no one have contempt for your youth,[f] but set an example for those who believe, in speech, conduct, love, faith, and purity. 13 Until I arrive, attend to the reading,[g] exhortation, and teaching. 14 Do not neglect the gift you have, which was conferred on you through the prophetic word[h] with the imposition of hands of the presbyterate. 15 Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone. 16 Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you.

Footnotes:

  1. 4:1–5 Doctrinal deviations from the true Christian message within the church have been prophesied, though the origin of the prophecy is not specified (1 Tm 4:1–2); cf. Acts 20:29–30. The letter warns against a false asceticism that prohibits marriage and regards certain foods as forbidden, though they are part of God’s good creation (1 Tm 4:3).
  2. 4:5 The invocation of God in prayer: literally, “the word of God and petition.” The use of “word of God” without an article in Greek suggests that it refers to the name of God being invoked in blessing rather than to the “word of God” proclaimed to the community.
  3. 4:6–10 Timothy is urged to be faithful, both in his teaching and in his own life, as he looks only to God for salvation.
  4. 4:10 Struggle: other manuscripts and patristic witnesses read “suffer reproach.”
  5. 4:11–16 Timothy is urged to preach and teach with confidence, relying on the gifts and the mission that God has bestowed on him.
  6. 4:12 Youth: some commentators find this reference a sign of pseudepigraphy. Timothy had joined Paul as a missionary already in A.D. 49, some fifteen years before the earliest supposed date of composition.
  7. 4:13 Reading: the Greek word refers to private or public reading. Here, it probably designates the public reading of scripture in the Christian assembly.
  8. 4:14 Prophetic word: this may mean the utterance of a Christian prophet designating the candidate or a prayer of blessing accompanying the rite. Imposition of hands: this gesture was used in the Old Testament to signify the transmission of authority from Moses to Joshua (Nm 27:18–23; Dt 34:9). The early Christian community used it as a symbol of installation into an office: the Seven (Acts 6:6) and Paul and Barnabas (Acts 13:3). Of the presbyterate: this would mean that each member of the college of presbyters imposed hands and appears to contradict 2 Tm 1:6, in which Paul says that he imposed hands on Timothy. This latter text, however, does not exclude participation by others in the rite. Some prefer to translate “for the presbyterate,” and thus understand it to designate the office into which Timothy was installed rather than the agents who installed him.
New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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