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Jeremiah 46-47 New American Bible (Revised Edition) (NABRE)

VIII. Oracles Against the Nations[a]

Chapter 46

The word of the Lord that came to Jeremiah the prophet concerning the nations.

Against Egypt. Concerning Egypt. Against the army of Pharaoh Neco, king of Egypt, defeated at Carchemish on the Euphrates[b] by Nebuchadrezzar, king of Babylon, in the fourth year of Jehoiakim, son of Josiah, king of Judah:

Prepare buckler and shield!
    move forward to battle!
Harness the horses,
    charioteers, mount up!
Fall in, with helmets on;
    polish your spears, put on your armor.
What do I see?
    Are they panicking, falling apart?
    Their warriors are hammered back,
They flee headlong
    never making a stand.
Terror on every side—
    oracle of the Lord!
The swift cannot flee,
    nor the warrior escape:
There up north, on the banks of the Euphrates
    they stumble and fall.
Who is this? Like the Nile, it rears up;
    like rivers, its waters surge.
Egypt rears up like the Nile,
    like rivers, its waters surge.
“I will rear up,” it says, “and cover the earth,
    destroying the city and its people.
Forward, horses!
    charge, chariots!
March forth, warriors,
    Cush and Put, bearing shields,
    Archers of Lud, stretching bows!”
10 Today belongs to the Lord God of hosts,
    a day of vengeance, vengeance on his foes!
The sword devours and is sated, drunk with their blood:
    for the Lord God of hosts holds a sacrifice
    in the land of the north, on the River Euphrates.
11 Go up to Gilead, procure balm,
    Virgin daughter Egypt!
No use to multiply remedies;
    for you there is no healing.
12 The nations hear your cries,
    your screaming fills the earth.
Warrior stumbles against warrior,
    both collapse together.

13 The word that the Lord spoke to Jeremiah the prophet when Nebuchadrezzar, king of Babylon, came to attack the land of Egypt:[c]

14 Proclaim in Egypt, announce in Migdol,
    announce in Memphis and Tahpanhes!
Say: Fall in, get ready,
    the sword has devoured your neighbors.
15 Why has Apis[d] fled?
    Your champion did not stand,
Because the Lord thrust him down;
16     he stumbled repeatedly then collapsed.
They said to each other,
    “Get up! We must return to our own people,
To the land of our birth,
    away from the destroying sword.”
17 Give Pharaoh, king of Egypt, the name
    “Braggart-missed-his-chance.”[e]
18 As I live, says the King
    whose name is Lord of hosts,
Like Tabor above mountains,
    like Carmel[f] above the sea, he comes.
19 Pack your bags for exile,
    enthroned daughter Egypt;
Memphis shall become a wasteland,
    an empty ruin.
20 Egypt is a beautiful heifer,
    a horsefly from the north keeps coming.
21 Even the mercenaries in her ranks
    are like fattened calves;
They too turn and flee together—
    they do not stand their ground,
For their day of ruin comes upon them,
    their time of punishment.
22 Her voice is like a snake!
    Yes, they come in force;
They attack her with axes,
    like those who fell trees.
23 They cut down her forest—oracle of the Lord
    impenetrable though it be;
More numerous than locusts,
    they cannot be counted.
24 Shamed is daughter Egypt,
    handed over to a people from the north.

25 The Lord of hosts, the God of Israel, has said: See! I will punish Amon[g] of Thebes and Egypt, gods, kings, Pharaoh, and those who trust in him. 26 I will hand them over to those who seek their lives, to Nebuchadrezzar, king of Babylon, and to his officers. But later, Egypt shall be inhabited again, as in days of old—oracle of the Lord.

27 But you, my servant Jacob, do not fear;
    do not be dismayed, Israel!
Listen! I will deliver you from far-off lands;
    your offspring, from the land of their exile.
Jacob shall again find rest,
    secure, with none to frighten him.
28 You, Jacob my servant, must not fear—oracle of the Lord
    for I am with you;
I will make an end of all the nations
    to which I have driven you,
But of you I will not make an end:
    I will chastise you as you deserve,
    I cannot let you go unpunished.

Chapter 47

Against the Philistines. The word of the Lord that came to Jeremiah the prophet concerning the Philistines, before Pharaoh attacked Gaza:

Thus says the Lord:
[h] See: waters are rising from the north,
    to become a torrent in flood;
They shall flood the land and all it contains,
    the cities and their inhabitants.
People will howl and wail,
    every inhabitant of the land.
At the noise of the pounding hooves of his steeds,
    the clanking chariots, the rumbling wheels,
Parents do not turn back for their children;
    their hands hang helpless,
Because of the day that is coming
    to destroy all the Philistines
And cut off from Tyre and Sidon[i]
    the last of their allies.
Yes, the Lord is destroying the Philistines,
    the remnant from the coasts of Caphtor.
Baldness is visited upon Gaza,
    Ashkelon is reduced to silence;
Ashdod, remnant of their strength,
    how long will you gash yourself?[j]
Ah! Sword of the Lord!
    When will you find rest?
Return to your scabbard;
    stop, be still!
How can it find rest
    when the Lord has commanded it?
Against Ashkelon and the seacoast,
    there he has appointed it.

Footnotes:

  1. 46:1–51:64 A collection of oracles against foreign nations constitutes the final section of the Hebrew text of Jeremiah; in the Greek text they follow 25:13. The oracles here appear to be arranged in loose chronological order: 46:2 mentions the fourth year of Jehoiakim; the oracles in 50:1–51:64 are evidently from the end of Jeremiah’s life.
  2. 46:2 Carchemish on the Euphrates: the western terminus of the Mesopotamian trade route, where Nebuchadnezzar defeated Pharaoh Neco in 605 B.C., thus gaining undisputed control of Syria and Palestine.
  3. 46:13 In 601 B.C. Nebuchadnezzar advanced into Egypt itself, but finally had to withdraw to Syria.
  4. 46:15 Apis: the chief god of Memphis; the black bull honored as an incarnation of the god Ptah and, later, of the god Osiris.
  5. 46:17 “Braggart-missed-his-chance”: the Hebrew phrase may contain a pun on the Pharaoh’s name or royal title.
  6. 46:18 Tabor…Carmel: mountains in Palestine that seem to tower over their surroundings as Nebuchadnezzar towers over the nations in his path as he makes his way toward Egypt.
  7. 46:25 Amon: the sun-god worshiped at Thebes in Upper Egypt.
  8. 47:2–7 Nebuchadnezzar’s military campaign against Ashkelon in 604 B.C. may provide some historical background for this poem.
  9. 47:4 Tyre and Sidon: Phoenician seaports allied commercially with the Philistines and often rebelling against Nebuchadnezzar; cf. 27:1–4. After the capture of Jerusalem, Nebuchadnezzar carried out a partially successful thirteen-year siege of Tyre. Caphtor: Crete and other Aegean islands, points of origin for the Philistines and other sea peoples; cf. Am 9:7.
  10. 47:5 Baldness…gash yourself: close-cropped hair, silence, and ritual slashing of the body express mourning and grief and here represent the mourner’s awareness that chaos has overcome order (cf. 41:5).
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.

Ben Sira 20:18-30 New American Bible (Revised Edition) (NABRE)

18 A slip on the floor is better than a slip of the tongue;[a]
    in like manner the downfall of the wicked comes quickly.
19 A coarse person, an untimely story;
    the ignorant are always ready to offer it.
20 A proverb spoken by a fool is unwelcome,
    for he does not tell it at the proper time.

21 There is a person whose poverty prevents him from sinning,
    but when he takes his rest he has no regrets.
22 There is a person who is destroyed through shame,
    and ruined by foolish posturing.
23 There is one who promises a friend out of shame,
    and so makes an enemy needlessly.

24 A lie is a foul blot in a person,
    yet it is always on the lips of the ignorant.
25 A thief is better than an inveterate liar,
    yet both will suffer ruin.
26 A liar’s way leads to dishonor,
    and his shame remains ever with him.

27 The wise gain promotion with few words,[b]
    the prudent please the great.
28 Those who work the land have abundant crops,
    and those who please the great are pardoned their faults.
29 Favors and gifts blind the eyes;
    like a muzzle over the mouth they silence reproofs.
30 Hidden wisdom and unseen treasure—
    what value has either?

Footnotes:

  1. 20:18–26 The ill-timed speech brings disaster (vv. 18–20); human respect may lead to rash promises and enmity (vv. 22–23); lies bring dishonor and lasting disgrace (vv. 24–26).
  2. 20:27–31 Through prudent speech the wise gain honor and esteem among the great (vv. 27–28). They must beware, however, of accepting bribes, lest they share in evil through silence when they should reprove (vv. 29–31).
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.

John 9:1-23 New American Bible (Revised Edition) (NABRE)

Chapter 9

The Man Born Blind. [a]As he passed by he saw a man blind from birth. [b]His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.” When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes, and said to him, “Go wash[c] in the Pool of Siloam” (which means Sent). So he went and washed, and came back able to see.

His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is,” but others said, “No, he just looks like him.” He said, “I am.” 10 So they said to him, “[So] how were your eyes opened?” 11 He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” 12 And they said to him, “Where is he?” He said, “I don’t know.”

13 They brought the one who was once blind to the Pharisees. 14 Now Jesus had made clay[d] and opened his eyes on a sabbath. 15 So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” 16 So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” [But] others said, “How can a sinful man do such signs?” And there was a division among them. 17 So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”

18 Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. 19 They asked them, “Is this your son, who you say was born blind? How does he now see?” 20 His parents answered and said, “We know that this is our son and that he was born blind. 21 We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” 22 [e]His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue. 23 For this reason his parents said, “He is of age; question him.”

Footnotes:

  1. 9:1–10:21 Sabbath healing of the man born blind. This sixth sign is introduced to illustrate the saying, “I am the light of the world” (Jn 8:12; 9:5). The narrative of conflict about Jesus contrasts Jesus (light) with the Jews (blindness, Jn 9:39–41). The theme of water is reintroduced in the reference to the pool of Siloam. Ironically, Jesus is being judged by the Jews, yet the Jews are judged by the Light of the world; cf. Jn 3:19–21.
  2. 9:2 See note on Jn 5:14, and Ex 20:5, that parents’ sins were visited upon their children. Jesus denies such a cause and emphasizes the purpose: the infirmity was providential.
  3. 9:7 Go wash: perhaps a test of faith; cf. 2 Kgs 5:10–14. The water tunnel Siloam (= Sent) is used as a symbol of Jesus, sent by his Father.
  4. 9:14 In using spittle, kneading clay, and healing, Jesus had broken the sabbath rules laid down by Jewish tradition.
  5. 9:22 This comment of the evangelist (in terms used again in Jn 12:42; 16:2) envisages a situation after Jesus’ ministry. Rejection/excommunication from the synagogue of Jews who confessed Jesus as Messiah seems to have begun ca. A.D. 85, when the curse against the mînîm or heretics was introduced into the “Eighteen Benedictions.”
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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