A A A A A
Bible Book List

1 Chronicles 22-24 New American Bible (Revised Edition) (NABRE)

Chapter 22

Thus David said, “This is the house of the Lord God, and this is the altar for burnt offerings for Israel.” [a]David then ordered that the resident aliens in the land of Israel should be brought together, and he appointed them stonecutters to hew out stone blocks for building the house of God. David also laid up large stores of iron to make nails for the doors of the gates, and clamps, together with so much bronze that it could not be weighed, and cedar trees without number. The Sidonians and Tyrians brought great stores of cedar logs to David. David said: “My son Solomon is young and inexperienced; but the house that is to be built for the Lord must be made so magnificent that it will be renowned and glorious in all lands. Therefore I will make preparations for it.” Thus before his death David laid up materials in abundance.

Charge to Solomon. Then he summoned his son Solomon and commanded him to build a house for the Lord, the God of Israel. David said to Solomon: “My son, it was my purpose to build a house myself for the name of the Lord, my God. But this word of the Lord came to me: You have shed much blood, and you have waged great wars. You may not build a house for my name, because you have shed too much blood upon the earth in my sight. However, a son will be born to you. He will be a peaceful man, and I will give him rest from all his enemies on every side. For Solomon shall be his name, and in his time I will bestow peace[b] and tranquility on Israel. 10 It is he who shall build a house for my name; he shall be a son to me, and I will be a father to him, and I will establish the throne of his kingship over Israel forever.

11 “Now, my son, the Lord be with you, and may you succeed in building the house of the Lord your God, as he has said you shall. 12 But may the Lord give you prudence and discernment when he gives you command over Israel, so that you keep the law of the Lord, your God. 13 Only then shall you succeed, if you are careful to observe the statutes and ordinances which the Lord commanded Moses for Israel. Be strong and steadfast; do not fear or be dismayed. 14 See, with great effort I have laid up for the house of the Lord a hundred thousand talents of gold,[c] a million talents of silver, and bronze and iron in such great quantities that they cannot be weighed. I have also laid up wood and stones, to which you must add. 15 Moreover, you have available workers, stonecutters, masons, carpenters, and experts in every craft, 16 without number, skilled with gold, silver, bronze, and iron. Set to work, therefore, and the Lord be with you!”

Charge to the Officials. 17 David also commanded all of the officials of Israel to help his son Solomon: 18 “Is not the Lord your God with you? Has he not given you rest on every side? Indeed, he has delivered the inhabitants of the land into my power, and the land is subdued before the Lord and his people. 19 Therefore, devote your hearts and souls to seeking the Lord your God. Proceed to build the sanctuary of the Lord God, that the ark of the covenant of the Lord and God’s sacred vessels may be brought into the house built for the name of the Lord.”

Chapter 23

The Levitical Divisions. When David had grown old and was near the end of his days, he made his son Solomon king over Israel. He then gathered together all the officials of Israel, along with the priests and the Levites.

The Levites thirty years old and above were counted, and their total number was found to be thirty-eight thousand. Of these, twenty-four thousand were to direct the service of the house of the Lord, six thousand were to be officials and judges, four thousand were to be gatekeepers, and four thousand were to praise the Lord with the instruments which [David] had devised for praise. David apportioned them into divisions according to the sons of Levi: Gershon, Kohath, and Merari.

To the Gershonites belonged Ladan and Shimei. The sons of Ladan: Jehiel the chief, then Zetham and Joel; three in all. The sons of Shimei were Shelomoth, Haziel, and Haran; three. These were the heads of the families of Ladan. 10 The sons of Shimei were Jahath, Zizah, Jeush, and Beriah; these were the sons of Shimei, four in all. 11 Jahath was the chief and Zizah was second to him; but Jeush and Beriah had few sons, and therefore they were classed as a single family, exercising a single office.

12 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel; four in all. 13 The sons of Amram were Aaron and Moses. Aaron was set apart to be consecrated as most holy, he and his sons forever, to offer sacrifice before the Lord, to minister to him, and to bless in his name forever. 14 As for Moses, however, the man of God, his sons were counted as part of the tribe of Levi. 15 The sons of Moses were Gershom and Eliezer. 16 The sons of Gershom: Shubael the chief. 17 The sons of Eliezer were Rehabiah the chief—Eliezer had no other sons, but the sons of Rehabiah were very numerous. 18 The sons of Izhar: Shelomith the chief. 19 The sons of Hebron: Jeriah, the chief, Amariah, the second, Jahaziel, the third, and Jekameam, the fourth. 20 The sons of Uzziel: Micah, the chief, and Isshiah, the second.

21 The sons of Merari: Mahli and Mushi. The sons of Mahli: Eleazar and Kish. 22 Eleazar died leaving no sons, only daughters; the sons of Kish, their kinsmen, married them. 23 The sons of Mushi: Mahli, Eder, and Jeremoth; three in all.

24 These were the sons of Levi according to their ancestral houses, the family heads as they were enrolled one by one according to their names. They performed the work of the service of the house of the Lord beginning at twenty years of age.

25 David said: “The Lord, the God of Israel, has given rest to his people, and has taken up his dwelling in Jerusalem forever. 26 Henceforth the Levites need not carry the tabernacle or any of the equipment for its service.” 27 For by David’s last words the Levites were enlisted from the time they were twenty years old. 28 Their duty is to assist the sons of Aaron in the service of the house of the Lord, having charge of the courts, the chambers, and the preservation of everything holy: they take part in the service of the house of God. 29 They also have charge of the showbread, of the fine flour for the grain offering, of the wafers of unleavened bread, and of the baking and mixing, and of all measures of quantity and size. 30 They are to be present every morning to offer thanks and to praise the Lord, and likewise in the evening; 31 and at every sacrifice of burnt offerings to the Lord on sabbaths, new moons, and feast days, in such numbers as are prescribed, they must always be present before the Lord 32 and observe what is prescribed for them concerning the tent of meeting, the sanctuary, and the sons of Aaron, their kinsmen, in the service of the house of the Lord.

Chapter 24

The Priestly Divisions. There were also divisions for the sons of Aaron. The sons of Aaron were Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu died before their father, leaving no sons; therefore only Eleazar and Ithamar served as priests. David, with Zadok, a descendant of Eleazar, and Ahimelech, a descendant of Ithamar, apportioned them their offices in the priestly service. But since the sons of Eleazar were found to be more numerous by male heads than those of Ithamar, the former were divided into sixteen groups, and the latter into eight groups, each under its family heads. Their functions were assigned impartially by lot, for there were officers of the holy place, and officers of God, descended both from Eleazar and from Ithamar. The scribe Shemaiah, son of Nethanel, a Levite, recorded them in the presence of the king, and of the officials, of Zadok the priest, and of Ahimelech, son of Abiathar,[d] and of the heads of the ancestral houses of the priests and of the Levites, listing two successive family groups from Eleazar before each one from Ithamar.

The first lot fell to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, the fifth to Malchijah, the sixth to Mijamin, 10 the seventh to Hakkoz, the eighth to Abijah, 11 the ninth to Jeshua, the tenth to Shecaniah, 12 the eleventh to Eliashib, the twelfth to Jakim, 13 the thirteenth to Huppah, the fourteenth to Ishbaal, 14 the fifteenth to Bilgah, the sixteenth to Immer, 15 the seventeenth to Hezir, the eighteenth to Happizzez, 16 the nineteenth to Pethahiah, the twentieth to Jehezkel, 17 the twenty-first to Jachin, the twenty-second to Gamul, 18 the twenty-third to Delaiah, the twenty-fourth to Maaziah. 19 This was the appointed order of their service when they functioned in the house of the Lord according to the precepts given them by Aaron, their father, as the Lord, the God of Israel, had commanded him.

Other Levites. 20 Of the remaining Levites, there were Shubael, of the sons of Amram, and Jehdeiah, of the sons of Shubael; 21 Isshiah, the chief, of the sons of Rehabiah; 22 Shelomith of the Izharites, and Jahath of the sons of Shelomith. 23 The sons of Hebron were Jeriah, the chief, Amariah, the second, Jahaziel, the third, Jekameam, the fourth. 24 The sons of Uzziel were Micah; Shamir, of the sons of Micah; 25 Isshiah, the brother of Micah; and Zechariah, a descendant of Isshiah. 26 The sons of Merari were Mahli, Mushi, and the sons of his son Uzziah. 27 The sons of Merari through his son Uzziah: Shoham, Zaccur, and Ibri. 28 The sons of Mahli were Eleazar, who had no sons, 29 and Jerahmeel, of the sons of Kish. 30 The sons of Mushi were Mahli, Eder, and Jerimoth.

These were the sons of the Levites according to their ancestral houses. 31 They too, in the same manner as their kinsmen, the sons of Aaron, cast lots in the presence of King David, Zadok, Ahimelech, and the heads of the priestly and levitical families; the more important family did so in the same way as the less important one.

Footnotes:

  1. 22:2–4 According to 1 Kgs 5:15–32, Solomon himself made the material preparations for building the Temple, even though David had wished to do so (1 Kgs 5:17–19). The Chronicler, however, seeks to enhance David’s role in the building of the Temple.
  2. 22:9 The Hebrew word for peace, shalom, is reflected in the name Solomon, in Hebrew, Shelomo. The Chronicler draws a contrast here between Solomon, the “peaceful man,” and David, who “waged great wars” (v. 8). David was prevented from building the Temple, not only because his time was taken up in waging war (1 Kgs 5:17), but also because he shed much blood (1 Chr 22:8), thereby making himself, in the Chronicler’s view, ritually unfit for the task.
  3. 22:14 A hundred thousand talents of gold: about 3,775 tons of gold. A million talents of silver: about 37,750 tons of silver. These highly exaggerated figures are intended to stress the inestimable value of the Temple as the center of Israelite worship. More modest figures are given in 1 Kgs 9:14, 28; 10:10, 14.
  4. 24:6 Ahimelech, son of Abiathar: see note on 18:16.
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.

Proverbs 15:18-33 New American Bible (Revised Edition) (NABRE)

18 The ill-tempered stir up strife,
    but the patient settle disputes.
19 The way of the sluggard is like a thorn hedge,
    but the path of the diligent is a highway.
20 A wise son gives his father joy,
    but a fool despises his mother.
21 Folly is joy[a] to the senseless,
    but the person of understanding goes the straight way.
22 Plans fail when there is no counsel,
    but they succeed when advisers are many.[b]
23 One has joy from an apt response;
    a word in season, how good it is![c]
24 The path of life leads upward for the prudent,
    turning them from Sheol below.[d]
25 The Lord pulls down the house of the proud,
    but preserves intact the widow’s landmark.
26 The schemes of the wicked are an abomination to the Lord,
    but gracious words are pure.[e]
27 The greedy tear down their own house,
    but those who hate bribes will live.[f]
28 The heart of the just ponders a response,
    but the mouth of the wicked spews evil.
29 The Lord is far from the wicked,
    but hears the prayer of the just.
30 A cheerful glance brings joy to the heart;
    good news invigorates the bones.
31 The ear that listens to salutary reproof
    is at home among the wise.[g]
32 Those who disregard discipline hate themselves,
    but those who heed reproof acquire understanding.
33 The fear of the Lord is training for wisdom,
    and humility goes before honors.

Footnotes:

  1. 15:21 The word “joy” occurs in the first line of vv. 20, 21, and 23. The state of folly is joy to a fool but the wise person is totally absorbed in keeping on the right or straight road.
  2. 15:22 Failure to consult makes it likely a plan will not succeed. The point is nicely made by contrasting the singular number in the first line (“no counsel”) with the plural number in the second line (“many advisers”).
  3. 15:23 Conversation is the art of saying the right thing at the right time. It gives pleasure to speaker and hearer alike.
  4. 15:24 Death is personified as Sheol, the underworld. “Up” and “down” in Hebrew as in English are metaphors for success and failure (see Dt 28:43). One who stays on the path of life need not fear the punishment that stalks sinners.
  5. 15:26 “Pure” here means acceptable. The language of ritual (acceptable or pure) is applied to ordinary human actions. “Gracious words” are words that bring peace to the neighbor.
  6. 15:27 The same lesson as the opening scene of Proverbs (1:8–19): one cannot build a house by unjust gain. Injustice will come back upon a house so built.
  7. 15:31 To become wise, one must hear and integrate perspectives contrary to one’s own, which means accepting “reproof.” Wisdom does not isolate one but places one in the company of the wise.
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 2 New American Bible (Revised Edition) (NABRE)

Chapter 2

God’s Just Judgment. [a]Therefore, you are without excuse, every one of you who passes judgment.[b] For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things. We know that the judgment of God on those who do such things is true. Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God? Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance? By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God, who will repay everyone according to his works:[c] eternal life to those who seek glory, honor, and immortality through perseverance in good works, but wrath and fury to those who selfishly disobey the truth and obey wickedness. Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek. 10 But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek. 11 [d]There is no partiality with God.

Judgment by the Interior Law.[e] 12 All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it. 13 For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified. 14 For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law. 15 They show that the demands of the law are written in their hearts,[f] while their conscience also bears witness and their conflicting thoughts accuse or even defend them 16 on the day when, according to my gospel, God will judge people’s hidden works through Christ Jesus.

Judgment by the Mosaic Law.[g] 17 Now if you call yourself a Jew and rely on the law and boast of God 18 and know his will and are able to discern what is important since you are instructed from the law, 19 and if you are confident that you are a guide for the blind and a light for those in darkness, 20 that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth— 21 then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal? 22 You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples? 23 You who boast of the law, do you dishonor God by breaking the law? 24 For, as it is written, “Because of you the name of God is reviled among the Gentiles.”[h]

25 Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision. 26 Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised? 27 Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law. 28 One is not a Jew outwardly. True circumcision is not outward, in the flesh. 29 Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God.

Footnotes:

  1. 2:1–3:20 After his general indictment of the Gentile, Paul shows that in spite of special revelation Jews enjoy no advantage in moral status before God (Rom 3:1–8). With the entire human race now declared guilty before God (Rom 3:9–20), Paul will then be able to display the solution for the total problem: salvation through God’s redemptive work that is revealed in Christ Jesus for all who believe (Rom 3:21–31).
  2. 2:1–11 As a first step in his demonstration that Jews enjoy no real moral supremacy over Gentiles, Paul explains that the final judgment will be a review of performance, not of privilege. From this perspective Gentiles stand on an equal footing with Jews, and Jews cannot condemn the sins of Gentiles without condemning themselves.
  3. 2:6 Will repay everyone according to his works: Paul reproduces the Septuagint text of Ps 62:12 and Prv 24:12.
  4. 2:11 No partiality with God: this sentence is not at variance with the statements in Rom 2:9–10. Since Jews are the first to go under indictment, it is only fair that they be given first consideration in the distribution of blessings. Basic, of course, is the understanding that God accepts no bribes (Dt 10:17).
  5. 2:12–16 Jews cannot reasonably demand from Gentiles the standard of conduct inculcated in the Old Testament since God did not address its revelation to them. Rather, God made it possible for Gentiles to know instinctively the difference between right and wrong. But, as Paul explained in Rom 1:18–32, humanity misread the evidence of God’s existence, power, and divinity, and “while claiming to be wise, they became fools” (Rom 1:22).
  6. 2:15 Paul expands on the thought of Jer 31:33; Wis 17:11.
  7. 2:17–29 Mere possession of laws is no evidence of virtue. By eliminating circumcision as an elitist moral sign, Paul clears away the last obstacle to his presentation of justification through faith without claims based on the receipt of circumcision and its attendant legal obligations.
  8. 2:24 According to Is 52:5 the suffering of Israel prompts her enemies to revile God. Paul uses the passage in support of his point that the present immorality of Israelites is the cause of such defamation.
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