Isaiah 23-24
New American Bible (Revised Edition)
Chapter 23
Tyre and Sidon
1 [a]Oracle on Tyre:
Wail, ships of Tarshish,
for your port is destroyed;
From the land of the Kittim[b]
the news reaches them.(A)
2 Silence! you who dwell on the coast,
you merchants of Sidon,
Whose messengers crossed the sea
3 over the deep waters,
Whose revenue was the grain of Shihor,[c] the harvest of the Nile,
you who were the merchant among the nations.(B)
4 Be ashamed, Sidon, fortress on the sea,
for the sea[d] has spoken,
“I have not been in labor, nor given birth,
nor raised young men,
nor reared young women.”
5 When the report reaches Egypt
they shall be in anguish at the report about Tyre.
6 Pass over to Tarshish,[e]
wail, you who dwell on the coast!
7 Is this your exultant city,
whose origin is from old,
Whose feet have taken her
to dwell in distant lands?
8 Who has planned such a thing
against Tyre, the bestower of crowns,
Whose merchants are princes,
whose traders are the earth’s honored men?
9 The Lord of hosts has planned it,
to disgrace the height of all beauty,
to degrade all the honored of the earth.(C)
10 Cross to your own land,
ship of Tarshish;
the harbor is no more.
11 His hand he stretches out over the sea,
he shakes kingdoms;
The Lord commanded the destruction
of Canaan’s strongholds:[f](D)
12 Crushed, you shall exult no more,
virgin daughter Sidon.
Arise, pass over to the Kittim,
even there you shall find no rest.(E)
13 [g]Look at the land of the Chaldeans,
the people that has ceased to be.
Assyria founded it for ships,
raised its towers,
Only to tear down its palaces,
and turn it into a ruin.(F)
14 Lament, ships of Tarshish,
for your stronghold is destroyed.
15 On that day, Tyre shall be forgotten for seventy years,[h] the lifetime of one king. At the end of seventy years, the song about the prostitute will be Tyre’s song:
16 Take a harp, go about the city,
forgotten prostitute;
Pluck the strings skillfully, sing many songs,
that you may be remembered.
17 At the end of the seventy years the Lord shall visit Tyre. She shall return to her hire and serve as prostitute[i] with all the world’s kingdoms on the face of the earth.(G) 18 But her merchandise and her hire shall be sacred to the Lord. It shall not be stored up or laid away; instead, her merchandise shall belong to those who dwell before the Lord, to eat their fill and clothe themselves in choice attire.
D. Apocalypse of Isaiah[j]
Chapter 24
Judgment upon the World and the Lord’s Enthronement on Mount Zion[k]
1 See! The Lord is about to empty the earth and lay it waste;
he will twist its surface,
and scatter its inhabitants:(H)
2 People and priest shall fare alike:
servant and master,
Maid and mistress,
buyer and seller,
Lender and borrower,
creditor and debtor.(I)
3 The earth shall be utterly laid waste, utterly stripped,
for the Lord has decreed this word.
4 The earth mourns and fades,
the world languishes and fades;
both heaven and earth languish.(J)
5 The earth is polluted because of its inhabitants,
for they have transgressed laws, violated statutes,
broken the ancient covenant.[l](K)
6 Therefore a curse devours the earth,
and its inhabitants pay for their guilt;
Therefore they who dwell on earth have dwindled,
and only a few are left.(L)
7 The new wine mourns, the vine languishes,
all the merry-hearted groan.(M)
8 Stilled are the cheerful timbrels,
ended the shouts of the jubilant,
stilled the cheerful harp.(N)
9 They no longer drink wine and sing;
strong brew is bitter to those who drink it.(O)
10 Broken down is the city of chaos,[m]
every house is shut against entry.(P)
11 In the streets they cry out for lack of wine;
all joy has grown dim,
cheer is exiled from the land.(Q)
12 In the city nothing remains but desolation,
gates battered into ruins.
13 For thus it shall be in the midst of the earth,
among the peoples,
As when an olive tree has been beaten,
as with a gleaning when the vintage is done.(R)
14 These[n] shall lift up their voice,
they shall sing for joy in the majesty of the Lord,
they shall shout from the western sea:
15 “Therefore, in the east
give glory to the Lord!
In the coastlands of the sea,
to the name of the Lord, the God of Israel!”(S)
16 From the end of the earth we hear songs:
“Splendor to the Just One!”
But I said, “I am wasted, wasted away.
Woe is me! The traitors betray;
with treachery have the traitors betrayed!(T)
17 Terror, pit, and trap
for you, inhabitant of the earth!(U)
18 One who flees at the sound of terror
will fall into the pit;
One who climbs out of the pit
will be caught in the trap.
For the windows on high are open
and the foundations of the earth shake.(V)
19 The earth will burst asunder,
the earth will be shaken apart,
the earth will be convulsed.
20 The earth will reel like a drunkard,
sway like a hut;
Its rebellion will weigh it down;
it will fall, never to rise again.”(W)
21 On that day the Lord will punish
the host of the heavens[o] in the heavens,
and the kings of the earth on the earth.
22 They will be gathered together
like prisoners into a pit;
They will be shut up in a dungeon,
and after many days they will be punished.(X)
23 Then the moon will blush
and the sun be ashamed,(Y)
For the Lord of hosts will reign
on Mount Zion and in Jerusalem,
glorious in the sight of the elders.[p](Z)
Footnotes
- 23:1–17 This oracle, a satire directed against the Phoenician cities of Tyre and Sidon, is perhaps to be situated at the time of Sennacherib’s campaign against the Phoenican cities in 701 B.C, following his subjugation of their Babylonian allies in 703 B.C.
- 23:1 Kittim: Cyprus. The Hebrew word is derived from the term for the well-known city of Cyprus, Kition. In later centuries the term Kittim is used for the Greeks, the Romans, and other distant peoples.
- 23:3 Shihor: a synonym for the Nile.
- 23:4 The sea: here personified, it brings to distant coasts the news that Sidon must disown her children; her people are dispersed.
- 23:6–7 Tarshish: perhaps Tartessus in Spain. Distant lands: the reference is to the far-flung colonies established by the Phoenicians throughout the Mediterranean, including North Africa, Spain, and Sardinia. Oceangoing vessels were therefore called Tarshish ships.
- 23:11 Canaan’s strongholds: the fortresses of Phoenicia.
- 23:13 The reference here seems to be to Assyria’s subjugation of Babylon in 703 B.C., which left the coastal cities of Phoenicia as well as Judah open to Sennacherib’s invasion in 701 B.C. Founded it…its palaces…turn it: the city of Babylon.
- 23:15 Seventy years: a conventional expression for a long period of time; cf. Jer 25:11 and 29:10.
- 23:17–18 Her hire…prostitute: the international trade engaged in by Tyre will become a source of wealth to God’s people (cf. 45:14; 60:4–14; Zec 14:14).
- 24:1–27:13 Although it has become traditional to call these chapters “Apocalypse of Isaiah,” and although they do contain some apocalyptic traits, many others are lacking, so that the title is imprecise as a designation. These chapters are not a unified composition and their growth into their present form was a long, complicated process. They echo many themes from chaps. 13–23, “Oracles Against the Foreign Nations,” as well as from earlier parts of Isaiah (e.g., the reversal of the “vineyard song,” 5:1–7, in 27:2–5). Of particular interest is an unnamed city (24:10–13; 25:2; 26:5–6; 27:10–11), a wicked city, doomed to destruction; to the extent that it is identifiable, it may be Babylon, but more generally it symbolizes all forces hostile to God. And it stands in contrast to another city, also unnamed but no doubt to be identified with Jerusalem (26:1–2).
- 24:1–23 The world is about to be shaken by a devastating judgment that will overthrow both the human and divine enemies of the Lord, who will then reign in glory over his people on Mount Zion.
- 24:5 Ancient covenant: God’s commandments to all humankind (cf. Gn 9:4–6).
- 24:10 City of chaos: a godless city which appears several times in chaps. 24–27; see note on 24:1–27:13.
- 24:14 These: the saved.
- 24:21 Host of the heavens: the stars, which were often regarded as gods; cf. Dt 4:19; Jer 8:2.
- 24:23 The elders: the tradition in Ex 24:9–11 suggests that this refers to the people of God who are to share in the banquet on Mount Zion (Is 25:6–8).
Wisdom 17:11-21
New American Bible (Revised Edition)
11 For wickedness, of its nature cowardly, testifies in its own condemnation,
and because of a distressed conscience, always magnifies misfortunes.(A)
12 For fear is nought but the surrender of the helps that come from reason;
13 and the more one’s expectation is of itself uncertain,
the more one makes of not knowing the cause that brings on torment.
14 So they, during that night, powerless though it was,
since it had come upon them from the recesses of a powerless[a] Hades,
while all sleeping the same sleep,
15 Were partly smitten by fearsome apparitions
and partly stricken by their souls’ surrender;
for fear overwhelmed them, sudden and unexpected.(B)
16 Thus, then, whoever was there fell
into that prison without bars and was kept confined.(C)
17 For whether one was a farmer, or a shepherd,
or a worker at tasks in the wasteland,
Taken unawares, each served out the inescapable sentence;
18 for all were bound by the one bond of darkness.(D)
And were it only the whistling wind,
or the melodious song of birds in the spreading branches,
Or the steady sound of rushing water,
19 or the rude crash of overthrown rocks,
Or the unseen gallop of bounding animals,
or the roaring cry of the fiercest beasts,
Or an echo resounding from the hollow of the hills—
these sounds, inspiring terror, paralyzed them.
20 For the whole world shone with brilliant light(E)
and continued its works without interruption;
21 But over them alone was spread oppressive night,
an image of the darkness[b] that was about to come upon them.
Yet they were more a burden to themselves than was the darkness.
Footnotes
- 17:14 Powerless: Hades (or Sheol), i.e., the nether world, is often portrayed in the Old Testament as a hostile power, since all must die (Ps 49:8–13), but it has no power against God.
- 17:21 Darkness: of Hades or Sheol; see note on 16:13–14.
1 Peter 2
New American Bible (Revised Edition)
Chapter 2
God’s House and People. 1 [a]Rid yourselves of all malice and all deceit, insincerity, envy, and all slander;(A) 2 like newborn infants, long for pure spiritual milk so that through it you may grow into salvation, 3 (B)for you have tasted that the Lord is good.[b] 4 Come to him, a living stone,[c] rejected by human beings but chosen and precious in the sight of God,(C) 5 and, like living stones, let yourselves be built[d] into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.(D) 6 For it says in scripture:
“Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.”(E)
7 Therefore, its value is for you who have faith, but for those without faith:
“The stone which the builders rejected
has become the cornerstone,”(F)
8 and
“A stone that will make people stumble,
and a rock that will make them fall.”
They stumble by disobeying the word, as is their destiny.(G)
9 [e]But you are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light.(H)
10 Once you were “no people”
but now you are God’s people;
you “had not received mercy”
but now you have received mercy.(I)
III. The Christian in a Hostile World
Christian Examples. 11 [f]Beloved, I urge you as aliens and sojourners[g] to keep away from worldly desires that wage war against the soul.(J) 12 Maintain good conduct among the Gentiles, so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation.
Christian Citizens.[h] 13 Be subject to every human institution for the Lord’s sake, whether it be to the king as supreme(K) 14 or to governors as sent by him for the punishment of evildoers and the approval of those who do good. 15 For it is the will of God that by doing good you may silence the ignorance of foolish people. 16 Be free, yet without using freedom as a pretext for evil, but as slaves of God.(L) 17 Give honor to all, love the community, fear God, honor the king.(M)
Christian Slaves. 18 [i]Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse.(N) 19 For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace. 20 But what credit is there if you are patient when beaten for doing wrong? But if you are patient when you suffer for doing what is good, this is a grace before God. 21 For to this you have been called, because Christ also suffered[j] for you, leaving you an example that you should follow in his footsteps.(O)
23 When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly.(Q) 24 He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed.(R) 25 For you had gone astray like sheep,(S) but you have now returned to the shepherd and guardian of your souls.[l]
Footnotes
- 2:1–3 Growth toward salvation is seen here as two steps: first, stripping away all that is contrary to the new life in Christ; second, the nourishment (pure spiritual milk) that the newly baptized have received.
- 2:3 Tasted that the Lord is good: cf. Ps 34:9.
- 2:4–8 Christ is the cornerstone (cf. Is 28:16) that is the foundation of the spiritual edifice of the Christian community (1 Pt 2:5). To unbelievers, Christ is an obstacle and a stumbling block on which they are destined to fall (1 Pt 2:8); cf. Rom 11:11.
- 2:5 Let yourselves be built: the form of the Greek word could also be indicative passive, “you are being built” (cf. 1 Pt 2:9).
- 2:9–10 The prerogatives of ancient Israel mentioned here are now more fully and fittingly applied to the Christian people: “a chosen race” (cf. Is 43:20–21) indicates their divine election (Eph 1:4–6); “a royal priesthood” (cf. Ex 19:6) to serve and worship God in Christ, thus continuing the priestly functions of his life, passion, and resurrection; “a holy nation” (Ex 19:6) reserved for God, a people he claims for his own (cf. Mal 3:17) in virtue of their baptism into his death and resurrection. This transcends all natural and national divisions and unites the people into one community to glorify the one who led them from the darkness of paganism to the light of faith in Christ. From being “no people” deprived of all mercy, they have become the very people of God, the chosen recipients of his mercy (cf. Hos 1:9; 2:25).
- 2:11–3:12 After explaining the doctrinal basis for the Christian community, the author makes practical applications in terms of the virtues that should prevail in all the social relationships of the members of the community: good example to Gentile neighbors (1 Pt 2:11–12); respect for human authority (1 Pt 2:13–17); obedience, patience, and endurance of hardship in domestic relations (1 Pt 2:18–25); Christian behavior of husbands and wives (1 Pt 3:1–7); mutual charity (1 Pt 3:8–12).
- 2:11 Aliens and sojourners: no longer signifying absence from one’s native land (Gn 23:4), this image denotes rather their estrangement from the world during their earthly pilgrimage (see also 1 Pt 1:1, 17).
- 2:13–17 True Christian freedom is the result of being servants of God (2 Pt 2:16; see note on 1 Pt 2:18–23). It includes reverence for God, esteem for every individual, and committed love for fellow Christians (1 Pt 2:17). Although persecution may threaten, subjection to human government is urged (1 Pt 2:13, 17) and concern for the impact of Christians’ conduct on those who are not Christians (1 Pt 2:12, 15).
- 2:18–21 Most of the labor in the commercial cities of first-century Asia Minor was performed by a working class of slaves. The sense of freedom contained in the gospel undoubtedly caused great tension among Christian slaves: witness the special advice given concerning them here and in 1 Cor 7:21–24; Eph 6:5–8; Col 3:22–25; Phlm. The point made here does not have so much to do with the institution of slavery, which the author does not challenge, but with the nonviolent reaction (1 Pt 2:20) of slaves to unjust treatment. Their patient suffering is compared to that of Jesus (1 Pt 2:21), which won righteousness for all humanity.
- 2:21 Suffered: some ancient manuscripts and versions read “died” (cf. 1 Pt 3:18).
- 2:22–25 After the quotation of Is 53:9b, the passage describes Jesus’ passion with phrases concerning the Suffering Servant from Is 53:4–12, perhaps as employed in an early Christian confession of faith; cf. 1 Pt 1:18–21 and 1 Pt 3:18–22.
- 2:25 The shepherd and guardian of your souls: the familiar shepherd and flock figures express the care, vigilance, and love of God for his people in the Old Testament (Ps 23; Is 40:11; Jer 23:4–5; Ez 34:11–16) and of Jesus for all humanity in the New Testament (Mt 18:10–14; Lk 15:4–7; Jn 10:1–16; Hb 13:20).
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.