Isaiah 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ¹  children are as good as dead,” ²  says the Lord,

“those who make plans without consulting me, ³ 

who form alliances without consulting my Spirit, ⁴ 

and thereby compound their sin. ⁵ 

Isaiah 30:7

30:7 Egypt is totally incapable of helping. ⁶ 

For this reason I call her

‘Proud one ⁷  who is silenced.’” ⁸ 

Isaiah 30:15-17

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ⁹ 

if you calmly trusted in me you would find strength, ¹⁰ 

but you are unwilling.

30:16 You 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.

30:17 One thousand will scurry at the battle cry of one enemy soldier; ¹¹ 

at the battle cry of five enemy soldiers you will all run away, ¹² 

until the remaining few are as isolated ¹³ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Isaiah 5:24

5:24 Therefore, as flaming fire ¹⁴  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ¹⁵ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ¹⁶  of the Holy One of Israel. ¹⁷ 

Isaiah 31:1-3

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ¹⁸ 

those who rely on war horses,

and trust in Egypt’s many chariots ¹⁹ 

and in their many, many horsemen. ²⁰ 

But they do not rely on the Holy One of Israel ²¹ 

and do not seek help from the Lord.

31:2 Yet he too is wise ²²  and he will bring disaster;

he does not retract his decree. ²³ 

He will attack the wicked nation, ²⁴ 

and the nation that helps ²⁵  those who commit sin. ²⁶ 

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ²⁷  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ²⁸ 

Isaiah 31:2

31:2 Yet he too is wise ²⁹  and he will bring disaster;

he does not retract his decree. ³⁰ 

He will attack the wicked nation, ³¹ 

and the nation that helps ³²  those who commit sin. ³³ 

Isaiah 12:1

12:1 At that time ³⁴  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Isaiah 12:1

12:1 At that time ³⁵  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Amos 2:4

2:4 This is what the Lord says:

“Because Judah has committed three covenant transgressions ³⁶  –

make that four! ³⁷  – I will not revoke my decree of judgment. ³⁸ 

They rejected the Lord’s law; ³⁹ 

they did not obey his commands.

Their false gods, ⁴⁰ 

to which their fathers were loyal, ⁴¹ 

led them astray.

Luke 10:16

10:16 “The one who listens ⁴²  to you listens to me, ⁴³  and the one who rejects you rejects me, and the one who rejects me rejects ⁴⁴  the one who sent me.” ⁴⁵ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁴⁶  the Lord appointed seventy-two ⁴⁷  others and sent them on ahead of him two by two into every town ⁴⁸  and place where he himself was about to go.

Luke 4:8

4:8 Jesus ⁴⁹  answered him, ⁵⁰  “It is written, ‘You are to worship ⁵¹  the Lord ⁵²  your God and serve only him.’” ⁵³ 

[30:1]  ¹ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ² tn Heb “Woe [to] rebellious children.”

[30:1]  ³ tn Heb “making a plan, but not from me.”

[30:1]  ⁴ 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.

[30:1]  ⁵ tn Heb “consequently adding sin to sin.”

[30:7]  ⁶ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  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”).

[30:7]  ⁸ 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.

[30:15]  ⁹ 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).

[30:15]  ¹⁰ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[30:17]  ¹¹ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ¹² tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ¹³ tn Heb “until you are left” (so NAB, NASB, NRSV).

[5:24]  ¹⁴ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ¹⁵ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ¹⁶ tn Heb “the word.”

[5:24]  ¹⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[31:1]  ¹⁸ tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ¹⁹ tn Heb “and trust in chariots for they are many.”

[31:1]  ²⁰ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ²¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[31:2]  ²² 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.

[31:2]  ²³ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ²⁴ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ²⁵ sn That is, Egypt.

[31:2]  ²⁶ tn Heb “and against the help of the doers of sin.”

[31:3]  ²⁷ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ²⁸ tn Heb “together all of them will come to an end.”

[31:2]  ²⁹ 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.

[31:2]  ³⁰ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ³¹ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ³² sn That is, Egypt.

[31:2]  ³³ tn Heb “and against the help of the doers of sin.”

[12:1]  ³⁴ tn Or “in that day” (KJV).

[12:1]  ³⁵ tn Or “in that day” (KJV).

[2:4]  ³⁶ tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.

[2:4]  ³⁷ tn Heb “Because of three violations of Judah, even because of four.”

[2:4]  ³⁸ tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.

[2:4]  ³⁹ tn Or “instruction”; NCV “teachings.”

[2:4]  ⁴⁰ tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.

[2:4]  ⁴¹ tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.

[10:16]  ⁴² tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁴³ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁴⁴ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁴⁵ sn The one who sent me refers to God.

[10:1]  ⁴⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴⁷ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁴⁸ tn Or “city.”

[4:8]  ⁴⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁵⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁵¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁵² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ⁵³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.