A A A A A
Bible Book List

1 Chronicles 18-21 New American Bible (Revised Edition) (NABRE)

Chapter 18

David’s Victories. After this, David defeated the Philistines and subdued them; and he took Gath and its towns away from the Philistines. He also defeated Moab, and the Moabites became David’s subjects, paying tribute.

David then defeated Hadadezer, king of Zobah, toward Hamath, who was on his way to set up his victory stele at the river Euphrates. David captured from him one thousand chariots, seven thousand horsemen, and twenty thousand foot soldiers. David hamstrung all the chariot horses, but left one hundred for his chariots. The Arameans of Damascus came to help Hadadezer, king of Zobah, but David also defeated twenty-two thousand of their men in Aram. Then David set up garrisons in the Damascus region of Aram, and the Arameans became David’s subjects, paying tribute. Thus the Lord made David victorious in all his campaigns.

David took the golden shields that were carried by Hadadezer’s attendants and brought them to Jerusalem. David likewise took away from Tibhath and Cun, cities of Hadadezer, large quantities of bronze; Solomon later used it to make the bronze sea and the pillars and the vessels of bronze.

When Tou, king of Hamath, heard that David had defeated the entire army of Hadadezer, king of Zobah, 10 he sent his son Hadoram to wish King David well and to congratulate him on having waged a victorious war against Hadadezer; for Hadadezer had been at war with Tou. He also brought gold, silver and bronze articles of every sort. 11 These also King David consecrated to the Lord along with all the silver and gold that he had taken from the nations: from Edom, Moab, the Ammonites, the Philistines, and Amalek.

12 Abishai, the son of Zeruiah, also defeated eighteen thousand Edomites in the Valley of Salt. 13 He set up garrisons in Edom, and all the Edomites became David’s subjects. Thus the Lord brought David victory in all his undertakings.

David’s Officials. 14 David was king over all Israel; he dispensed justice and right to all his people. 15 Joab, son of Zeruiah, was in command of the army; Jehoshaphat, son of Ahilud, was chancellor; 16 Zadok, son of Ahitub, and Ahimelech, son of Abiathar, were priests;[a] Shavsha was scribe; 17 Benaiah, son of Jehoiada, was in command of the Cherethites and the Pelethites; and David’s sons were the chief assistants to the king.[b]

Chapter 19

Campaigns Against Ammon. Afterward Nahash, king of the Ammonites, died and his son succeeded him as king. David said, “I will show kindness to Hanun, the son of Nahash, for his father showed kindness to me.” Therefore he sent envoys to console him over his father. But when David’s servants had entered the land of the Ammonites to console Hanun, the Ammonite princes said to Hanun, “Do you think David is doing this—sending you these consolers—to honor your father? Have not his servants rather come to you to explore the land, spying it out for its overthrow?” So Hanun seized David’s servants and had them shaved and their garments cut off halfway at the hips. Then he sent them away. David was told about the men, and he sent word for them to be intercepted, for the men had been greatly disgraced. “Remain at Jericho,” the king told them, “until your beards have grown again; then come back here.”

When the Ammonites realized that they had put themselves in bad odor with David, Hanun and the Ammonites sent a thousand talents of silver to hire chariots and horsemen from Aram Naharaim, from Aram-maacah, and from Zobah. They hired thirty-two thousand chariots along with the king of Maacah and his army, who came and encamped before Medeba. The Ammonites also assembled from their cities and came out for war.

When David heard of this, he sent Joab and his whole army of warriors against them. The Ammonites marched out and lined up for battle at the entrance of the city, while the kings who had come to their help remained apart in the open field. 10 When Joab saw that there was a battle line both in front of and behind him, he chose some of the best fighters among the Israelites and lined them up against the Arameans; 11 the rest of the army, which he placed under the command of his brother Abishai, then lined up to oppose the Ammonites. 12 And he said: “If the Arameans prove too strong for me, you must come and save me; and if the Ammonites prove too strong for you, I will save you. 13 Hold firm and let us show ourselves courageous for the sake of our people and the cities of our God; and may the Lord do what is good in his sight.” 14 Joab therefore advanced with his men to engage the Arameans in battle; but they fled before him. 15 And when the Ammonites saw that the Arameans had fled, they too fled before his brother Abishai, and entered their city. Joab then came to Jerusalem.

16 Seeing themselves vanquished by Israel, the Arameans sent messengers to bring out the Arameans from beyond the Euphrates, with Shophach, the commander of Hadadezer’s army, at their head. 17 When this was reported to David, he gathered all Israel together, crossed the Jordan, and met them. With the army of David drawn up to fight the Arameans, they gave battle. 18 But the Arameans fled before Israel, and David killed seven thousand of their chariot fighters and forty thousand of their foot soldiers; he also put to death Shophach, the commander of the army. 19 When the vassals of Hadadezer saw themselves vanquished by Israel, they made peace with David and became his subjects. After this, the Arameans refused to come to the aid of the Ammonites.

Chapter 20

At the turn of the year,[c] the time when kings go to war, Joab led the army out in force, laid waste the land of the Ammonites, and went on to besiege Rabbah; David himself remained in Jerusalem. When Joab had attacked Rabbah and destroyed it, David took the crown of Milcom from the idol’s head. It was found to weigh a talent of gold, with precious stones on it; this crown David wore on his own head. He also brought out a great amount of spoil from the city. He deported the people of the city and set them to work with saws, iron picks, and axes. David dealt thus with all the cities of the Ammonites. Then David and his whole army returned to Jerusalem.

Victories over the Philistines. Afterward there was another battle with the Philistines, at Gezer. At that time, Sibbecai the Hushathite struck down Sippai, one of the descendants of the Rephaim, and the Philistines were subdued.

There was another battle with the Philistines, and Elhanan, the son of Jair, slew Lahmi, the brother of Goliath[d] of Gath, whose spear shaft was like a weaver’s beam.

There was another battle, at Gath, and there was a giant, who had six fingers to each hand and six toes to each foot; twenty-four in all. He too was descended from the Rephaim. He defied Israel, and Jonathan, the son of Shimea, David’s brother, slew him. These were the descendants of the Rephaim of Gath who died at the hands of David and his servants.

Chapter 21

David’s Census; the Plague. A satan[e] rose up against Israel, and he incited David to take a census of Israel. David therefore said to Joab and to the other generals of the army, “Go, number the Israelites from Beer-sheba to Dan, and report back to me that I may know their number.” But Joab replied: “May the Lord increase his people a hundredfold! My lord king, are not all of them my lord’s subjects? Why does my lord seek to do this thing? Why should he bring guilt upon Israel?” However, the king’s command prevailed over Joab, who departed and traversed all of Israel, and then returned to Jerusalem. Joab reported the census figures to David: of men capable of wielding a sword, there were in all Israel one million one hundred thousand, and in Judah four hundred and seventy thousand. Levi and Benjamin, however, he did not include in the census, for the king’s command was repugnant to Joab. This command was evil in the sight of God, and he struck Israel. Then David said to God, “I have sinned greatly in doing this thing. Take away your servant’s guilt, for I have acted very foolishly.”

Then the Lord spoke to Gad, David’s seer, in these words: 10 Go, tell David: Thus says the Lord: I am laying out three options; choose one of them, and I will inflict it on you. 11 Accordingly, Gad went to David and said to him: “Thus says the Lord: Decide now— 12 will it be three years of famine; or three months of fleeing your enemies, with the sword of your foes ever at your back; or three days of the Lord’s own sword, a plague in the land, with the Lord’s destroying angel in every part of Israel? Now consider: What answer am I to give him who sent me?” 13 Then David said to Gad: “I am in serious trouble. But let me fall into the hand of the Lord, whose mercy is very great, rather than into hands of men.”

14 Therefore the Lord sent a plague upon Israel, and seventy thousand Israelites died. 15 God also sent an angel to Jerusalem to destroy it; but as the angel was on the point of destroying it, the Lord saw and changed his mind about the calamity, and said to the destroying angel, “Enough now! Stay your hand!”

Ornan’s Threshing Floor. The angel of the Lord was then standing by the threshing floor of Ornan the Jebusite. 16 When David raised his eyes, he saw the angel of the Lord standing between earth and heaven, drawn sword in hand stretched out against Jerusalem. David and the elders, clothed in sackcloth, fell face down, 17 and David prayed to God: “Was it not I who ordered the census of the people? I am the one who sinned, I did this wicked thing. But these sheep, what have they done? O Lord, my God, strike me and my father’s family, but do not afflict your people with this plague!”

18 Then the angel of the Lord commanded Gad to tell David to go up and set up an altar to the Lord on the threshing floor of Ornan the Jebusite. 19 David went up at the word of Gad, which he spoke in the name of the Lord. 20 Ornan turned around and saw the king; his four sons who were with him hid themselves, but Ornan kept on threshing wheat. 21 But as David came toward Ornan, he looked up and saw that it was David, and left the threshing floor and bowed down before David, his face to the ground. 22 David said to Ornan: “Sell me the site of this threshing floor, that I may build on it an altar to the Lord. Sell it to me at its full price, that the plague may be withdrawn from the people.” 23 But Ornan said to David: “Take it as your own, and let my lord the king do what is good in his sight. See, I also give you the oxen for the burnt offerings, the threshing sledges for the wood, and the wheat for the grain offering. I give it all to you.” 24 But King David replied to Ornan: “No! I will buy it from you properly, at its full price. I will not take what is yours for the Lord, nor bring burnt offerings that cost me nothing.” 25 So David paid Ornan six hundred shekels of gold[f] for the place.

Altar for Burnt Offerings. 26 David then built an altar there to the Lord, and sacrificed burnt offerings and communion offerings. He called upon the Lord, who answered him by sending down fire from heaven upon the altar for burnt offerings. 27 Then the Lord gave orders to the angel to return his sword to its sheath.

28 Once David saw that the Lord had answered him at the threshing floor of Ornan the Jebusite, he continued to offer sacrifices there. 29 The tabernacle of the Lord, which Moses had made in the wilderness, and the altar for burnt offerings were at that time on the high place at Gibeon. 30 But David could not go into his presence to inquire of God, for he was fearful of the sword of the angel of the Lord.

Footnotes:

  1. 18:16 Zadok…and Ahimelech, son of Abiathar, were priests: emendation—the Masoretic text here reads “Abimelech,” not “Ahimelech”; but 2 Sm 8:17, the Chronicler’s source, has “Ahimelech.” See note there.
  2. 18:17 Chief assistants to the king: according to 2 Sm 8:18, the Chronicler’s source here, David’s sons were priests. The Chronicler’s modification reflects his conviction that only Aaron’s descendants could be priests.
  3. 20:1 At the turn of the year: thus in 2 Sm 11 begins the story of David’s adultery with Bathsheba and his murder of her husband Uriah, but the Chronicler omits it.
  4. 20:5 Elhanan…slew Lahmi, the brother of Goliath: with this notice the Chronicler solves the difficulty of the apparent contradiction between 1 Sm 17:49, 51 (David killed Goliath) and 2 Sm 21:19 (Elhanan killed Goliath).
  5. 21:1 A satan: in the parallel passage (2 Sm 24:1) David is led astray because of the Lord’s anger. The Chronicler’s modification reflects the changed theological outlook of postexilic Israel, when evil was no longer attributed directly to God. At an earlier period the Hebrew word satan (“adversary,” or, especially in a court of law, “accuser”) designated both human beings (1 Kgs 11:14) and a “son of God” who accused people before God (Jb 1:6–12; 2:1–7; Zec 3:1–2). In later Judaism (cf. Wis 2:24) and in the New Testament, satan, or the “devil” (from diablos, the Greek translation of the Hebrew word), designates an evil spirit who tempts people to do wrong.
  6. 21:25 Six hundred shekels of gold: according to 2 Sm 24:24, David paid only fifty shekels of silver for Ornan’s threshing floor; the Chronicler’s higher figure reflects the value the site of the future Temple had in his eyes.
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 15:1-17 New American Bible (Revised Edition) (NABRE)

Chapter 15

[a]A mild answer turns back wrath,
    but a harsh word stirs up anger.[b]
The tongue of the wise pours out knowledge,
    but the mouth of fools spews folly.
The eyes of the Lord are in every place,
    keeping watch on the evil and the good.
A soothing tongue is a tree of life,
    but a perverse one breaks the spirit.
The fool spurns a father’s instruction,
    but whoever heeds reproof is prudent.[c]
In the house of the just there are ample resources,
    but the harvest of the wicked is in peril.
The lips of the wise spread knowledge,
    but the heart of fools is not steadfast.[d]
The sacrifice of the wicked is an abomination to the Lord,
    but the prayer of the upright is his delight.
The way of the wicked is an abomination to the Lord,
    but he loves one who pursues justice.
10 Discipline seems bad to those going astray;
    one who hates reproof will die.[e]
11 Sheol and Abaddon[f] lie open before the Lord;
    how much more the hearts of mortals!
12 Scoffers do not love reproof;
    to the wise they will not go.
13 A glad heart lights up the face,
    but an anguished heart breaks the spirit.
14 The discerning heart seeks knowledge,
    but the mouth of fools feeds on folly.[g]
15 All the days of the poor are evil,
    but a good heart is a continual feast.[h]
16 [i]Better a little with fear of the Lord
    than a great fortune with anxiety.
17 Better a dish of herbs where love is
    than a fatted ox and hatred with it.

Footnotes:

  1. 15:1–7 These verses form a section beginning and ending with the topic of words.
  2. 15:1 Paradoxically, where words are concerned soft is powerful and hard is ineffective.
  3. 15:5 One becomes wise by keeping and foolish by rejecting. One must accept the tradition of the community.
  4. 15:7 “Lips” and “heart” are a fixed pair, in Proverbs signifying, respectively, expression and source. The wise disseminate what they have in their heart, but the wicked are unsound even in the source of their words, their hearts.
  5. 15:10 Discipline, always a good thing in Proverbs, seems bad to those deliberately wandering from justice.
  6. 15:11 Sheol and Abaddon: terms for the abode of the dead, signifying the profound obscurity which is open nevertheless to the sight and power of God; cf. 27:20.
  7. 15:14 The contrasts include heart (organ of reflection) and mouth (organ of expression), and the wise and fools. One type feeds its mind with wisdom and the other feeds its face with folly.
  8. 15:15 Good heart does not refer to good intentions but to an instructed mind. Wisdom makes poverty not only bearable but even joyful like the joy of feast days.
  9. 15:16–17 The sages favor wealth over poverty—but not at any price; cf. Ps 37:16.
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.

Romans 1 New American Bible (Revised Edition) (NABRE)

I. Address

Chapter 1

Greeting.[a] Paul, a slave of Christ Jesus,[b] called to be an apostle and set apart for the gospel of God, which he promised previously through his prophets in the holy scriptures, [c]the gospel about his Son, descended from David according to the flesh, but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord. [d]Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles, among whom are you also, who are called to belong to Jesus Christ; to all the beloved of God in Rome, called to be holy.[e] Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving. First, I give thanks[f] to my God through Jesus Christ for all of you, because your faith is heralded throughout the world. God is my witness, whom I serve with my spirit in proclaiming the gospel of his Son, that I remember you constantly, 10 [g]always asking in my prayers that somehow by God’s will I may at last find my way clear to come to you. 11 For I long to see you, that I may share with you some spiritual gift so that you may be strengthened, 12 that is, that you and I may be mutually encouraged by one another’s faith, yours and mine. 13 I do not want you to be unaware, brothers,[h] that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles. 14 To Greeks[i] and non-Greeks alike, to the wise and the ignorant, I am under obligation; 15 that is why I am eager to preach the gospel also to you in Rome.

II. Humanity Lost Without the Gospel

God’s Power for Salvation.[j] 16 For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek. 17 For in it is revealed the righteousness of God from faith to faith;[k] as it is written, “The one who is righteous by faith will live.”

Punishment of Idolaters. 18 [l]The wrath[m] of God[n] is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness. 19 For what can be known about God is evident to them, because God made it evident to them. 20 Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse; 21 for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened. 22 While claiming to be wise, they became fools 23 and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.

24 Therefore, God handed them over to impurity through the lusts of their hearts[o] for the mutual degradation of their bodies. 25 They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen. 26 Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural, 27 and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. 28 And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper. 29 They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips 30 and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents. 31 They are senseless, faithless, heartless, ruthless. 32 Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them.

Footnotes:

  1. 1:1–7 In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.
  2. 1:1 Slave of Christ Jesus: Paul applies the term slave to himself in order to express his undivided allegiance to the Lord of the church, the Master of all, including slaves and masters. “No one can serve (i.e., be a slave to) two masters,” said Jesus (Mt 6:24). It is this aspect of the slave-master relationship rather than its degrading implications that Paul emphasizes when he discusses Christian commitment.
  3. 1:3–4 Paul here cites an early confession that proclaims Jesus’ sonship as messianic descendant of David (cf. Mt 22:42; 2 Tm 2:8; Rev 22:16) and as Son of God by the resurrection. As “life-giving spirit” (1 Cor 15:45), Jesus Christ is able to communicate the Spirit to those who believe in him.
  4. 1:5 Paul recalls his apostolic office, implying that the Romans know something of his history. The obedience of faith: as Paul will show at length in chaps. 6–8 and 12–15, faith in God’s justifying action in Jesus Christ relates one to God’s gift of the new life that is made possible through the death and resurrection of Jesus Christ and the activity of the holy Spirit (see especially Rom 8:1–11).
  5. 1:7 Called to be holy: Paul often refers to Christians as “the holy ones” or “the saints.” The Israelite community was called a “holy assembly” because they had been separated for the worship and service of the Lord (see Lv 11:44; 23:1–44). The Christian community regarded its members as sanctified by baptism (Rom 6:22; 15:16; 1 Cor 6:11; Eph 5:26–27). Christians are called to holiness (1 Cor 1:2; 1 Thes 4:7), that is, they are called to make their lives conform to the gift they have already received.
  6. 1:8 In Greco-Roman letters, the greeting was customarily followed by a prayer. The Pauline letters usually include this element (except Galatians and 1 Timothy, 2 Timothy) expressed in Christian thanksgiving formulas and usually stating the principal theme of the letter. In 2 Corinthians the thanksgiving becomes a blessing, and in Ephesians it is preceded by a lengthy blessing. Sometimes the thanksgiving is blended into the body of the letter, especially in 1 Thessalonians. In Romans it is stated briefly.
  7. 1:10–12 Paul lays the groundwork for his more detailed statement in Rom 15:22–24 about his projected visit to Rome.
  8. 1:13 Brothers is idiomatic for all Paul’s “kin in Christ,” all those who believe in the gospel; it includes women as well as men (cf. Rom 4:3).
  9. 1:14 Greeks and non-Greeks: literally, “Greeks and barbarians.” As a result of Alexander’s conquests, Greek became the standard international language of the Mediterranean world. Greeks in Paul’s statement therefore means people who know Greek or who have been influenced by Greek culture. Non-Greeks were people whose cultures remained substantially unaffected by Greek influences. Greeks called such people “barbarians” (cf. Acts 28:2), meaning people whose speech was foreign. Roman citizens would scarcely classify themselves as such, and Nero, who was reigning when Paul wrote this letter, prided himself on his admiration for Greek culture. Under obligation: Paul will expand on the theme of obligation in Rom 13:8; 15:1, 27.
  10. 1:16–17 The principal theme of the letter is salvation through faith. I am not ashamed of the gospel: Paul is not ashamed to proclaim the gospel, despite the criticism that Jews and Gentiles leveled against the proclamation of the crucified savior; cf. 1 Cor 1:23–24. Paul affirms, however, that it is precisely through the crucifixion and resurrection of Jesus that God’s saving will and power become manifest. Jew first (cf. Rom 2:9–10) means that Jews especially, in view of the example of Abraham (Rom 4), ought to be the leaders in the response of faith.
  11. 1:17 In it is revealed the righteousness of God from faith to faith: the gospel centers in Jesus Christ, in whom God’s saving presence and righteousness in history have been made known. Faith is affirmation of the basic purpose and meaning of the Old Testament as proclamation of divine promise (Rom 1:2; 4:13) and exposure of the inability of humanity to effect its salvation even through covenant law. Faith is the gift of the holy Spirit and denotes acceptance of salvation as God’s righteousness, that is, God’s gift of a renewed relationship in forgiveness and power for a new life. Faith is response to God’s total claim on people and their destiny. The one who is righteous by faith will live: see note on Hb 2:4.
  12. 1:18–3:20 Paul aims to show that all humanity is in a desperate plight and requires God’s special intervention if it is to be saved.
  13. 1:18–32 In this passage Paul uses themes and rhetoric common in Jewish-Hellenistic mission proclamation (cf. Wis 13:1–14:31) to indict especially the non-Jewish world. The close association of idolatry and immorality is basic, but the generalization needs in all fairness to be balanced against the fact that non-Jewish Christian society on many levels displayed moral attitudes and performance whose quality would challenge much of contemporary Christian culture. Romans themselves expressed abhorrence over devotion accorded to animals in Egypt. Paul’s main point is that the wrath of God does not await the end of the world but goes into action at each present moment in humanity’s history when misdirected piety serves as a facade for self-interest.
  14. 1:18 The wrath of God: God’s reaction to human sinfulness, an Old Testament phrase that expresses the irreconcilable opposition between God and evil (see Is 9:11, 16, 18, 20; 10:4; 30:27). It is not contrary to God’s universal love for his creatures, but condemns Israel’s turning aside from the covenant obligations. Hosea depicts Yahweh as suffering intensely at the thought of having to punish Israel (Hos 11:8–9). God’s wrath was to be poured forth especially on the “Day of Yahweh” and thus took on an eschatological connotation (see Zep 1:15).
  15. 1:24 In order to expose the depth of humanity’s rebellion against the Creator, God handed them over to impurity through the lusts of their hearts. Instead of curbing people’s evil interests, God abandoned them to self-indulgence, thereby removing the facade of apparent conformity to the divine will. Subsequently Paul will show that the Mosaic law produces the same effect; cf. Rom 5:20; 7:13–24. The divine judgment expressed here is related to the theme of hardness of heart described in Rom 9:17–18.
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.

  Back

1 of 1

You'll get this book and many others when you join Bible Gateway Plus. Learn more

Viewing of
Cross references
Footnotes