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1 Chronicles 1-2 New American Bible (Revised Edition) (NABRE)

I. Genealogical Tables[a]

Chapter 1

From Adam to Abraham. Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth. The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer were Ashkenaz, Riphath, and Togarmah. The sons of Javan were Elishah, Tarshish, the Kittim, and the Rodanim.

The sons of Ham were Cush, Mizraim, Put, and Canaan. The sons of Cush were Seba, Havilah, Sabta, Raama, and Sabteca. The sons of Raama were Sheba and Dedan. 10 Cush became the father of Nimrod, who was the first to be a warrior on the earth. 11 Mizraim became the father of the Ludim, Anamim, Lehabim, Naphtuhim, 12 Pathrusim, Casluhim, and Caphtorim, from whom the Philistines sprang. 13 Canaan became the father of Sidon, his firstborn, and Heth, 14 and the Jebusites, the Amorites, the Girgashites, 15 the Hivites, the Arkites, the Sinites, 16 the Arvadites, the Zemarites, and the Hamathites.

17 The sons of Shem were Elam, Asshur, Arpachshad, Lud, and Aram. The sons of Aram were Uz, Hul, Gether, and Mash. 18 Arpachshad became the father of Shelah, and Shelah became the father of Eber. 19 Two sons were born to Eber; the first was named Peleg (for in his time the world was divided),[b] and his brother was named Joktan. 20 Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Ebal, Abimael, Sheba, 23 Ophir, Havilah, and Jobab; all these were the sons of Joktan.

24 Shem, Arpachshad, Shelah, 25 Eber, Peleg, Reu, 26 Serug, Nahor, Terah, 27 Abram, that is, Abraham.

From Abraham to Jacob. 28 The sons of Abraham were Isaac and Ishmael. 29 These were their generations:

Nebaioth, the firstborn of Ishmael, then Kedar, Adbeel, Mibsam, 30 Mishma, Dumah, Massa, Hadad, Tema, 31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.

32 The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan were Sheba and Dedan. 33 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.

34 Abraham begot Isaac. The sons of Isaac were Esau and Israel.

35 The descendants of Esau were Eliphaz, Reuel, Jeush, Jalam, and Korah. 36 The descendants of Eliphaz were Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek. 37 The descendants of Reuel were Nahath, Zerah, Shammah, and Mizzah.

38 The sons of Seir[c] were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. 39 The sons of Lotan were Hori and Homam; Timna was the sister of Lotan. 40 The sons of Shobal were Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon were Aiah and Anah. 41 The sons of Anah: Dishon. The sons of Dishon were Hemdan, Eshban, Ithran, and Cheran. 42 The sons of Ezer were Bilhan, Zaavan, and Jaakan. The sons of Dishan were Uz and Aran.

43 The kings who reigned in the land of Edom before the Israelites had kings were the following: Bela, son of Beor, the name of whose city was Dinhabah. 44 When Bela died, Jobab, son of Zerah, from Bozrah, succeeded him as king. 45 When Jobab died, Husham, from the land of the Temanites, succeeded him as king. 46 Husham died and Hadad, son of Bedad, succeeded him as king. He overthrew the Midianites on the Moabite plateau, and the name of his city was Avith. 47 Hadad died and Samlah of Masrekah succeeded him as king. 48 Samlah died and Shaul from Rehoboth on the Euphrates succeeded him as king. 49 When Shaul died, Baalhanan, son of Achbor, succeeded him as king. 50 Baalhanan died and Hadad succeeded him as king. The name of his city was Pai, and his wife’s name was Mehetabel. She was the daughter of Matred, who was the daughter of Mezahab. 51 After Hadad died, there were chiefs in Edom: the chiefs of Timna, Aliah, Jetheth, 52 Oholibamah, Elah, Pinon, 53 Kenaz, Teman, Mibzar, 54 Magdiel, and Iram were the chiefs of Edom.

Chapter 2

These were the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, and Asher.

Judah. The sons of Judah[d] were: Er, Onan, and Shelah; these three Bathshua, a Canaanite woman, bore to him. But Judah’s firstborn, Er, was wicked in the sight of the Lord, so he took his life. Judah’s daughter-in-law Tamar bore him Perez and Zerah, so that he had five sons in all.

The sons of Perez were Hezron and Hamul. The sons of Zerah were Zimri, Ethan, Heman, Calcol, and Darda—five in all. The sons of Zimri: Carmi. The sons of Carmi: Achar, who brought trouble upon Israel by violating the ban. The sons of Ethan: Azariah. The sons born to Hezron were Jerahmeel, Ram, and Chelubai.[e]

10 [f]Ram became the father of Amminadab, and Amminadab became the father of Nahshon, a prince of the Judahites. 11 Nahshon became the father of Salmah. Salmah became the father of Boaz. 12 Boaz became the father of Obed. Obed became the father of Jesse. 13 Jesse became the father of Eliab, his firstborn, of Abinadab, the second son, Shimea, the third, 14 Nethanel, the fourth, Raddai, the fifth, 15 Ozem, the sixth, and David, the seventh. 16 Their sisters were Zeruiah and Abigail. Zeruiah had three sons: Abishai, Joab, and Asahel. 17 Abigail bore Amasa, whose father was Jether the Ishmaelite.

18 [g]By his wife Azubah, Caleb, son of Hezron, became the father of a daughter, Jerioth. Her sons were Jesher, Shobab, and Ardon. 19 When Azubah died, Caleb married Ephrath, who bore him Hur. 20 Hur became the father of Uri, and Uri became the father of Bezalel. 21 Then Hezron had relations with the daughter of Machir, the father of Gilead, whom he married when he was sixty years old. She bore him Segub. 22 Segub became the father of Jair, who possessed twenty-three cities in the land of Gilead. 23 Geshur and Aram took from them the villages of Jair, that is, Kenath and its towns, sixty cities in all, which had belonged to the sons of Machir, the father of Gilead. 24 After the death of Hezron, Caleb had relations with Ephrathah, the widow of his father Hezron, and she bore him Ashhur, the father of Tekoa.

25 The sons of Jerahmeel,[h] the firstborn of Hezron, were Ram, the firstborn, then Bunah, Oren, and Ozem, his brothers. 26 Jerahmeel also had another wife, named Atarah, who was the mother of Onam. 27 The sons of Ram, the firstborn of Jerahmeel, were Maaz, Jamin, and Eker. 28 The sons of Onam were Shammai and Jada. The sons of Shammai were Nadab and Abishur. 29 Abishur’s wife, who was named Abihail, bore him Ahban and Molid. 30 The sons of Nadab were Seled and Appaim. Seled died childless. 31 The sons of Appaim: Ishi. The sons of Ishi: Sheshan. The sons of Sheshan: Ahlai. 32 The sons of Jada, the brother of Shammai, were Jether and Jonathan. Jether died childless. 33 The sons of Jonathan were Peleth and Zaza. These were the sons of Jerahmeel. 34 Sheshan had no sons, only daughters; he had an Egyptian slave named Jarha. 35 Sheshan gave his daughter in marriage to his slave Jarha, and she bore him Attai. 36 Attai became the father of Nathan. Nathan became the father of Zabad. 37 Zabad became the father of Ephlal. Ephlal became the father of Obed. 38 Obed became the father of Jehu. Jehu became the father of Azariah. 39 Azariah became the father of Helez. Helez became the father of Eleasah. 40 Eleasah became the father of Sismai. Sismai became the father of Shallum. 41 Shallum became the father of Jekamiah. Jekamiah became the father of Elishama.

42 The sons of Caleb,[i] the brother of Jerahmeel: Mesha his firstborn, who was the father of Ziph. Then the sons of Mareshah, who was the father of Hebron. 43 The sons of Hebron were Korah, Tappuah, Rekem, and Shema. 44 Shema became the father of Raham, who was the father of Jorkeam. Rekem became the father of Shammai. 45 The son of Shammai: Maon, who was the father of Beth-zur. 46 Ephah, Caleb’s concubine, bore Haran, Moza, and Gazez. Haran became the father of Gazez. 47 The sons of Jahdai were Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48 Maacah, Caleb’s concubine, bore Sheber and Tirhanah. 49 She also bore Shaaph, the father of Madmannah, Sheva, the father of Machbenah, and the father of Gibea. Achsah was Caleb’s daughter.

50 These were sons of Caleb, sons of Hur,[j] the firstborn of Ephrathah: Shobal, the father of Kiriath-jearim, 51 Salma, the father of Bethlehem, and Hareph, the father of Bethgader. 52 The sons of Shobal, the father of Kiriath-jearim, were Reaiah, half of the Manahathites, 53 and the clans of Kiriath-jearim: the Ithrites, the Puthites, the Shumathites, and the Mishraites. From these the Zorahites and the Eshtaolites derived. 54 The sons of Salma were Bethlehem, the Netophathites, Atroth-beth-Joab, half of the Manahathites, and the Zorites. 55 The clans of the Sopherim dwelling in Jabez were the Tirathites, the Shimeathites, and the Sucathites. They were the Kenites, who descended from Hammath, the ancestor of the Rechabites.


  1. 1:1–9:34 The Chronicler’s intention seems to have been to retell, from his particular viewpoint, the story of God’s people from creation down to his own day. Since his primary interest was the history of David and the Davidic dynasty of Judah, he hurries through everything that preceded the death of Saul, David’s predecessor as king, by the use of genealogical lists. The sources for these genealogies are mostly the books, already largely in their present form in the Chronicler’s time, that eventually formed the Hebrew canon. For any given portion of these chapters, see the cross-references to their scriptural sources.
  2. 1:19 Divided: see note on Gn 10:25.
  3. 1:38 Seir: another name for Esau (v. 35) or Edom (v. 43).
  4. 2:3–4:23 The Chronicler had two reasons for placing his genealogy of the tribe of Judah before those of the other tribes, and for making it longer than all the others: his interest in David, who was of the tribe of Judah; and the prominence of descendants of that tribe among the Jews of the Chronicler’s time.
  5. 2:9 Chelubai: a variant form of the name Caleb (vv. 18, 42), a different person from the Chelub mentioned in 4:11.
  6. 2:10–17 These verses list the immediate ancestors of David. A similar list appears in Ru 4:18–22.
  7. 2:18–24 These verses record the descendants of Caleb. In 4:15 as well as frequently in the Pentateuch (see Nm 13:6; 14:6, 30; 26:65; etc.), Caleb is called the son of Jephunneh. Here his father is called Hezron, perhaps because the Calebites were reckoned as part of the clan of the Hezronites.
  8. 2:25–41 The Jerahmeelites were a clan living in the Negeb of Judah.
  9. 2:42–49 Another list (see vv. 18–24) of the Calebites, a clan inhabiting the south of Judah.
  10. 2:50–55 The Hurites were a clan dwelling to the south and west of Jerusalem and related to the Calebites.
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.

Proverbs 11:16-31 New American Bible (Revised Edition) (NABRE)

16 A gracious woman gains esteem,
    and ruthless men gain wealth.[a]
17 Kindly people benefit themselves,
    but the merciless harm themselves.
18 The wicked make empty profits,
    but those who sow justice have a sure reward.
19 Justice leads toward life,
    but pursuit of evil, toward death.
20 The crooked in heart are an abomination to the Lord,
    but those who walk blamelessly are his delight.[b]
21 Be assured, the wicked shall not go unpunished,
    but the offspring of the just shall escape.
22 Like a golden ring in a swine’s snout
    is a beautiful woman without judgment.[c]
23 The desire of the just ends only in good;
    the expectation of the wicked is wrath.
24 One person is lavish yet grows still richer;
    another is too sparing, yet is the poorer.[d]
25 Whoever confers benefits will be amply enriched,
    and whoever refreshes others will be refreshed.
26 Whoever hoards grain, the people curse,
    but blessings are on the head of one who distributes it!
27 Those who seek the good seek favor,
    but those who pursue evil will have evil come upon them.[e]
28 Those who trust in their riches will fall,
    but like green leaves the just will flourish.
29 Those who trouble their household inherit the wind,
    and fools become slaves to the wise of heart.
30 The fruit of justice is a tree of life,
    and one who takes lives is a sage.[f]
31 If the just are recompensed on the earth,
    how much more the wicked and the sinner![g]


  1. 11:16 Wealth and esteem are good things in Proverbs, but the means for acquiring them are flawed. As precious gifts, they must be granted, not taken. The esteem of others that depends on beauty is as fleeting as beauty itself (cf. 31:30) and the wealth acquired by aggressive behavior lasts only as long as one has physical strength.
  2. 11:20 The terminology of ritual (acceptable and unacceptable sacrifice, “abomination” and “delight”) is applied to human conduct as in v. 1. The whole of human life is under divine scrutiny, not just ritual.
  3. 11:22 Ear and nose rings were common jewelry for women. A humorous saying on the priority of wisdom over beauty in choosing a wife.
  4. 11:24 A paradox: spending leads to more wealth.
  5. 11:27 The saying is about seeking one thing and finding another. Striving for good leads to acceptance by God; seeking evil means only that trouble will come. The same Hebrew word means evil and trouble.
  6. 11:30 Most translations emend Hebrew “wise person” in colon B on the basis of the Greek and Syriac translations to “violence” (similar in spelling), because the verb “to take a life” is a Hebrew idiom for “to kill” (as also in English). The emendation is unnecessary, however, for the saying deliberately plays on the odd meaning: the one who takes lives is not the violent but the wise person, for the wise have a profound influence upon life. There is a similar wordplay in 29:10.
  7. 11:31 The saying is not about life after death; “on the earth” means life in the present world. The meaning is that divine judgment is exercised on all human action, even the best. The thought should strike terror into the hearts of habitual wrongdoers.
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.

2 Corinthians 7 New American Bible (Revised Edition) (NABRE)

Chapter 7

Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, making holiness perfect in the fear of God.

[a]Make room for us; we have not wronged anyone, or ruined anyone, or taken advantage of anyone. I do not say this in condemnation, for I have already said that you are in our hearts, that we may die together and live together. I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy all the more because of all our affliction.

C. Resolution of the Crisis[b]

Paul’s Joy in Macedonia. [c]For even when we came into Macedonia,[d] our flesh had no rest, but we were afflicted in every way—external conflicts, internal fears. But God, who encourages the downcast, encouraged us by the arrival of Titus, and not only by his arrival but also by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more. [e]For even if I saddened you by my letter, I do not regret it; and if I did regret it ([for] I see that that letter saddened you, if only for a while), I rejoice now, not because you were saddened, but because you were saddened into repentance; for you were saddened in a godly way, so that you did not suffer loss in anything because of us. 10 For godly sorrow produces a salutary repentance without regret, but worldly sorrow produces death. 11 For behold what earnestness this godly sorrow has produced for you, as well as readiness for a defense, and indignation, and fear, and yearning, and zeal, and punishment. In every way you have shown yourselves to be innocent in the matter. 12 So then even though I wrote to you, it was not on account of the one who did the wrong, or on account of the one who suffered the wrong, but in order that your concern for us might be made plain to you in the sight of God. 13 For this reason we are encouraged.

And besides our encouragement,[f] we rejoice even more because of the joy of Titus, since his spirit has been refreshed by all of you. 14 For if I have boasted to him about you, I was not put to shame. No, just as everything we said to you was true, so our boasting before Titus proved to be the truth. 15 And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling. 16 I rejoice, because I have confidence in you in every respect.


  1. 7:2–4 These verses continue the thought of 2 Cor 6:11–13, before the interruption of 2 Cor 6:14–7:1. 2 Cor 7:4 serves as a transition to the next section: the four themes it introduces (confidence; pride or “boasting”; encouragement; joy in affliction) are developed in 2 Cor 7:5–16. All have appeared previously in the letter.
  2. 7:5–16 This section functions as a peroration or formal summing up of the whole first part of the letter, 2 Cor 1–7. It deals with the restoration of right relations between Paul and the Corinthians, and it is marked by fullness and intensity of emotion.
  3. 7:5–7 Paul picks up the thread of the narrative interrupted at 2 Cor 2:13 (2 Cor 7:5) and describes the resolution of the tense situation there depicted (2 Cor 7:6–7). Finally Titus arrives and his coming puts an end to Paul’s restlessness (2 Cor 2:13; 2 Cor 7:5), casts out his fears, and reverses his mood. The theme of encouragement and affliction is reintroduced (cf. 2 Cor 1:3–11); here, too, encouragement is traced back to God and is described as contagious (2 Cor 7:6). The language of joy and sorrow also reappears in 2 Cor 7:7 (cf. 2 Cor 1:23–2:1 and the note on 2 Cor 1:23–24).
  4. 7:5 Macedonia: see note on 2 Cor 2:13.
  5. 7:8–12 Paul looks back on the episode from the viewpoint of its ending. The goal of their common activity, promotion of their joy (2 Cor 1:24), has been achieved, despite and because of the sorrow they felt. That sorrow was God-given. Its salutary effects are enumerated fully and impressively in 2 Cor 7:10–11; not the least important of these is that it has revealed to them the attachment they have to Paul.
  6. 7:13–16 Paul summarizes the effect of the experience on Titus: encouragement, joy, love, relief. Finally, he describes its effects on himself: encouragement, joy, confidence, pride or “boasting” (i.e., the satisfaction resulting from a boast that proves well-founded; cf. 2 Cor 7:4; 1:12, 14).
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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