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Duration: 365 days

Isaiah 30-31

Egypt Will Prove Unreliable

30 “The rebellious^[a] children are as good as dead,”^[b] says the Lord,
“those who make plans without consulting me,^[c]
who form alliances without consulting my Spirit,^[d]
and thereby compound their sin.^[e]
²They travel down to Egypt
without seeking my will,^[f]
seeking Pharaoh’s protection,
and looking for safety in Egypt’s protective shade.^[g]
³But Pharaoh’s protection will bring you nothing but shame,
and the safety of Egypt’s protective shade nothing but humiliation.
⁴Though his^[h] officials are in Zoan
and his messengers arrive at Hanes,^[i]
⁵all will be put to shame^[j]
because of a nation that cannot help them,
who cannot give them aid or help,
but only shame and disgrace.”
⁶This is an oracle^[k] about the animals in the Negev:
Through a land of distress and danger,
inhabited by lionesses and roaring lions,^[l]
by snakes and darting adders,^[m]
they transport their wealth on the backs of donkeys,
their riches on the humps of camels,
to a nation that cannot help them.^[n]
⁷Egypt is totally incapable of helping.^[o]
For this reason I call her
“Proud one^[p] who is silenced.”^[q]
⁸Now go, write it^[r] down on a tablet in their presence,^[s]
inscribe it on a scroll,
so that it might be preserved for a future time
as an enduring witness.^[t]
⁹For these are rebellious people—
they are lying children,
children unwilling to obey the Lord’s law.^[u]
¹⁰They^[v] say to the visionaries, “See no more visions!”
and to the seers, “Don’t relate messages to us about what is right!^[w]
Tell us nice things;
relate deceptive messages.^[x]
¹¹Turn aside from the way;
stray off the path.^[y]
Remove from our presence the Holy One of Israel.”^[z]
¹²For this reason this is what the Holy One of Israel says:

“You have rejected this message;^[aa]
you trust instead in your ability to oppress and trick,^[ab]
and rely on that kind of behavior.^[ac]
¹³So this sin will become your downfall.
You will be like a high wall
that bulges and cracks and is ready to collapse;
it crumbles suddenly, in a flash.^[ad]
¹⁴It shatters in pieces like a clay jar,
so shattered to bits that none of it can be salvaged.^[ae]
Among its fragments one cannot find a shard large enough^[af]
to scoop a hot coal from a fire^[ag]
or to skim off water from a cistern.”^[ah]

¹⁵For this is what the Sovereign Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered;^[ai]
if you calmly trusted in me, you would find strength,^[aj]
but you are unwilling.
¹⁶You say, ‘No, we will flee on horses,’
so you will indeed flee.
You say, ‘We will ride on fast horses,’
so your pursuers will be fast.
¹⁷One thousand will scurry at the battle cry of one enemy soldier;^[ak]
at the battle cry of five enemy soldiers you will all run away,^[al]
until the remaining few are as isolated^[am]
as a flagpole on a mountaintop
or a signal flag on a hill.”

The Lord Will Not Abandon His People

¹⁸For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you.^[an]
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed.^[ao]
¹⁹For people will live in Zion;
in Jerusalem you will weep no more.^[ap]
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you.^[aq]
²⁰The Lord^[ar] will give you distress to eat
and suffering to drink;^[as]
but your teachers will no longer be hidden;
your eyes will see them.^[at]
²¹You^[au] will hear a word spoken behind you, saying,
“This is the correct^[av] way, walk in it,”
whether you are heading to the right or the left.
²²You will desecrate your silver-plated idols^[aw]
and your gold-plated images.^[ax]
You will throw them away as if they were a menstrual rag,
saying to them, “Get out!”
²³He will water the seed you plant in the ground,
and the ground will produce crops in abundance.^[ay]
At that time^[az] your cattle will graze in wide pastures.
²⁴The oxen and donkeys used in plowing^[ba]
will eat seasoned feed winnowed with a shovel and pitchfork.^[bb]
²⁵On every high mountain
and every high hill
there will be streams flowing with water,
at the time of^[bc] great slaughter when the fortified towers collapse.
²⁶The light of the full moon will be like the sun’s glare,
and the sun’s glare will be seven times brighter,
like the light of seven days,^[bd]
when the Lord binds up his people’s fractured bones^[be]
and heals their severe wound.^[bf]
²⁷Look, the name^[bg] of the Lord comes from a distant place
in raging anger and awesome splendor.^[bh]
He speaks angrily,
and his word is like destructive fire.^[bi]
²⁸His battle cry overwhelms like a flooding river^[bj]
that reaches one’s neck.
He shakes the nations in a sieve that isolates the chaff;^[bk]
he puts a bit into the mouth of the nations and leads them to destruction.^[bl]
²⁹You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel.^[bm]
³⁰The Lord will give a mighty shout^[bn]
and intervene in power,^[bo]
with furious anger and flaming, destructive fire,^[bp]
with a driving rainstorm and hailstones.
³¹Indeed, the Lord’s shout will shatter Assyria;^[bq]
he will beat them with a club.
³²Every blow from his punishing cudgel^[br]
with which the Lord will beat them^[bs]
will be accompanied by music from the^[bt] tambourine and harp,
and he will attack them with his weapons.^[bu]
³³For^[bv] the burial place is already prepared;^[bw]
it has been made deep and wide for the king.^[bx]
The firewood is piled high on it.^[by]
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.

Egypt Will Disappoint

31 Those who go down to Egypt for help are as good as dead;^[bz]
those who rely on war horses,
and trust in Egypt’s many chariots^[ca]
and in their many, many horsemen.^[cb]
But they do not rely on the Holy One of Israel^[cc]
and do not seek help from the Lord.
²Yet he too is wise^[cd] and he will bring disaster;
he does not retract his decree.^[ce]
He will attack the wicked nation,^[cf]
and the nation that helps^[cg] those who commit sin.^[ch]
³The Egyptians are mere humans, not God;
their horses are made of flesh, not spirit.
The Lord will strike with^[ci] his hand;
the one who helps will stumble
and the one being helped will fall.
Together they will perish.^[cj]

The Lord Will Defend Zion

⁴Indeed, this is what the Lord has said to me:
“The Lord will be like a growling lion,
like a young lion growling over its prey.^[ck]
Though a whole group of shepherds gathers against it,
it is not afraid of their shouts
or intimidated by their yelling.^[cl]
In this same way the Lord of Heaven’s Armies will descend
to do battle on Mount Zion and on its hill.^[cm]
⁵Just as birds hover over a nest,^[cn]
so the Lord of Heaven’s Armies will protect Jerusalem.
He will protect and deliver it;
as he passes over^[co] he will rescue it.”

⁶You Israelites! Return to the one you have so blatantly rebelled against!^[cp] ⁷For at that time^[cq] every one will get rid of^[cr] the silver and gold idols your hands sinfully made.^[cs]

⁸“Assyria will fall by a sword, but not one human-made;^[ct]
a sword not made by humankind will destroy them.^[cu]
They will run away from this sword^[cv]
and their young men will be forced to do hard labor.
⁹They will surrender their stronghold^[cw] because of fear;^[cx]
their officers will be afraid of the Lord’s battle flag.”^[cy]
This is what the Lord says—
the one whose fire is in Zion,
whose firepot is in Jerusalem.^[cz]

Footnotes

Isaiah 30:1 tn Or “stubborn” (NCV); cf. NIV “obstinate.”
Isaiah 30:1 tn Heb “Woe [to] rebellious children.”
Isaiah 30:1 tn Heb “making a plan, but not from me.”
Isaiah 30:1 tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.
Isaiah 30:1 tn Heb “consequently adding sin to sin.”
Isaiah 30:2 tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
Isaiah 30:2 tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
Isaiah 30:4 sn This probably refers to Judah’s officials and messengers.
Isaiah 30:4 sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.
Isaiah 30:5 tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”
Isaiah 30:6 tn See note at Isa 13:1.
Isaiah 30:6 tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.
Isaiah 30:6 tn Heb “flying burning ones.” See the note at 14:29.
Isaiah 30:6 sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.
Isaiah 30:7 tn Heb “As for Egypt, with vanity and emptiness they help.”
Isaiah 30:7 tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).
Isaiah 30:7 tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.
Isaiah 30:8 tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.
Isaiah 30:8 tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.
Isaiah 30:8 sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.
Isaiah 30:9 tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”
Isaiah 30:10 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
Isaiah 30:10 tn Heb “Do not see for us right things.”
Isaiah 30:10 tn Heb “Tell us smooth things, see deceptive things.”
Isaiah 30:11 sn The imagery refers to the way or path of truth, as revealed by God to the prophet.
Isaiah 30:11 sn See the note on the phrase “the Holy One of Israel” in 1:4.
Isaiah 30:12 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
Isaiah 30:12 tn Heb “and you trust in oppression and cunning.”
Isaiah 30:12 tn Heb “and you lean on it”; NAB “and depend on it.”
Isaiah 30:13 tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.
Isaiah 30:14 tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”
Isaiah 30:14 tn The words “large enough” are supplied in the translation for clarification.
Isaiah 30:14 tn Heb “to remove fire from the place of kindling.”
Isaiah 30:14 tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.
Isaiah 30:15 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).
Isaiah 30:15 tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).
Isaiah 30:17 tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (g^eʿarah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.
Isaiah 30:17 tn Heb “from before [or “because of”] the battle cry of five you will flee.
Isaiah 30:17 tn Heb “until you are left” (so NAB, NASB, NRSV).
Isaiah 30:18 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
Isaiah 30:18 tn Heb “Blessed are all who wait for him.”
Isaiah 30:19 tn Heb “For people in Zion will live; in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
Isaiah 30:19 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
Isaiah 30:20 tn The Hebrew term translated “Lord” here is אֲדֹנָי (ʾadonay).
Isaiah 30:20 tn Heb “and the Master will give to you bread—distress, and water—oppression.”
Isaiah 30:20 tn Heb “but your teachers will no longer be hidden; your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.
Isaiah 30:21 tn Heb “your ears” (so NAB, NASB, NIV, NRSV).
Isaiah 30:21 tn The word “correct’ is supplied in the translation for clarification.
Isaiah 30:22 tn Heb “the platings of your silver idols.”
Isaiah 30:22 tn Heb “the covering of your gold image.”
Isaiah 30:23 tn Heb “and he will give rain for your seed that you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”
Isaiah 30:23 tn Or “in that day” (KJV).
Isaiah 30:24 tn Heb “the oxen and the donkeys that work the ground.”
Isaiah 30:24 sn Crops will be so abundant that even the work animals will eat well.
Isaiah 30:25 tn Or “in the day of” (KJV).
Isaiah 30:26 sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).
Isaiah 30:26 tn Heb “the fracture of his people” (so NASB). sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.
Isaiah 30:26 tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”
Isaiah 30:27 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests—he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
Isaiah 30:27 tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (massaʾah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masaʾ, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.
Isaiah 30:27 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
Isaiah 30:28 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.
Isaiah 30:28 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shav^eʾ, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.
Isaiah 30:28 tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to a horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.
Isaiah 30:29 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
Isaiah 30:30 tn Heb “the Lord will cause the splendor of his voice to be heard.”
Isaiah 30:30 tn Heb “and reveal the lowering of his arm.”
Isaiah 30:30 tn Heb “and a flame of consuming fire.”
Isaiah 30:31 tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”
Isaiah 30:32 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).
Isaiah 30:32 tn Heb “which the Lord lays on him.”
Isaiah 30:32 tn Heb “will be with” (KJV similar).
Isaiah 30:32 tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uv^emilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.
Isaiah 30:33 tn Or “indeed.”
Isaiah 30:33 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tofteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final he (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
Isaiah 30:33 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final he (ה) on תָּפְתֶּה (tofteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”
Isaiah 30:33 tn Heb “its pile of wood, fire and wood, one makes abundant.”sn Apparently this alludes to some type of funeral rite.
Isaiah 31:1 tn Heb “Woe [to] those who go down to Egypt for help.”
Isaiah 31:1 tn Heb “and trust in chariots for they are many.”
Isaiah 31:1 tn Heb “and in horsemen for they are very strong [or “numerous”].”
Isaiah 31:1 sn See the note on the phrase “the Holy One of Israel” in 1:4.
Isaiah 31:2 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.
Isaiah 31:2 tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”
Isaiah 31:2 tn Heb “and he will arise against the house of the wicked.”
Isaiah 31:2 sn That is, Egypt.
Isaiah 31:2 tn Heb “and against the help of the doers of sin.”
Isaiah 31:3 tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”
Isaiah 31:3 tn Heb “together all of them will come to an end.”
Isaiah 31:4 tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.
Isaiah 31:4 tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”
Isaiah 31:4 tn Some prefer to translate the phrase לִצְבֹּא עַל (litsboʾ ʿal) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.
Isaiah 31:5 tn Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.
Isaiah 31:5 tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies.
Isaiah 31:6 tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.
Isaiah 31:7 tn Or “in that day” (KJV).
Isaiah 31:7 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”
Isaiah 31:7 tn Heb “their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khataʾ, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.
Isaiah 31:8 tn Heb “Assyria will fall by a sword, not of a man.”
Isaiah 31:8 tn Heb “and a sword not of humankind will devour him.”
Isaiah 31:8 tn Heb “he will flee for himself from before a sword.”
Isaiah 31:9 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
Isaiah 31:9 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
Isaiah 31:9 tn Heb “and they will be afraid of the flag, his officers.”
Isaiah 31:9 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

Philippians 4

Christian Practices

4 So then, my brothers and sisters,^[a] dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!

²I appeal to Euodia and to Syntyche to agree in the Lord. ³Yes, I say also to you, true companion,^[b] help them. They have struggled together in the gospel ministry^[c] along with me and Clement and my other coworkers, whose names are in the book of life. ⁴Rejoice in the Lord always. Again I say, rejoice! ⁵Let everyone see your gentleness.^[d] The Lord is near! ⁶Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. ⁷And the peace of God that surpasses all understanding will guard your hearts and minds^[e] in Christ Jesus.

⁸Finally, brothers and sisters,^[f] whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. ⁹And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Appreciation for Support

¹⁰I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.)^[g] ¹¹I am not saying this because I am in need, for I have learned to be content in any circumstance. ¹²I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment,^[h] whether I go satisfied or hungry, have plenty or nothing. ¹³I am able to do all things^[i] through the one^[j] who strengthens me. ¹⁴Nevertheless, you did well to share with me in my trouble.

¹⁵And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. ¹⁶For even in Thessalonica on more than one occasion^[k] you sent something for my need. ¹⁷I do not say this because I am seeking a gift.^[l] Rather, I seek the credit that abounds to your account. ¹⁸For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent—a fragrant offering, an acceptable sacrifice, very pleasing to God. ¹⁹And my God will supply your every need according to his glorious riches in Christ Jesus. ²⁰May glory be given to God our Father forever and ever. Amen.

Final Greetings

²¹Give greetings to all the saints in Christ Jesus. The brothers^[m] with me here send greetings. ²²All the saints greet you, especially those who belong to Caesar’s household. ²³The grace of the Lord Jesus Christ be with your spirit.^[n]

Footnotes

Philippians 4:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
Philippians 4:3 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
Philippians 4:3 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
Philippians 4:5 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
Philippians 4:7 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (humōn, “of you”) has not been translated, since it is somewhat redundant in English.
Philippians 4:8 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
Philippians 4:10 tn Grk “for you were even concerned, but you lacked opportunity.”
Philippians 4:12 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
Philippians 4:13 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
Philippians 4:13 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1175 1241 1505 1881 2464 M al sy Hier) add Χριστῷ (Christō) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
Philippians 4:16 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
Philippians 4:17 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
Philippians 4:21 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.
Philippians 4:23 tc Most witnesses, including several significant ones (P⁴⁶ א A D Ψ 33 1175 1241 1505 2464 M lat sy bo), have ἀμήν (amēn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western mss (B F G 075 6 075 1739* 1881 sa Ambst) lack the valedictory particle. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Thus, on internal grounds, with sufficient support from external evidence, the preferred reading is the omission of ἀμήν.

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Old/New Testament

Egypt Will Prove Unreliable

The Lord Will Not Abandon His People

Egypt Will Disappoint

The Lord Will Defend Zion

Footnotes

Christian Practices

Appreciation for Support

Final Greetings

Footnotes