Bible Book List

1 Chronicles 3 New English Translation (NET Bible)

David’s Descendants

These were the sons of David who were born to him in Hebron:

The firstborn was Amnon, whose mother was Ahinoam from Jezreel;

the second was Daniel, whose mother was Abigail from Carmel;

the third was Absalom whose mother was Maacah, daughter of King Talmai of Geshur;

the fourth was Adonijah, whose mother was Haggith;

the fifth was Shephatiah, whose mother was Abital;

the sixth was Ithream, whose mother was Eglah, David’s wife.[a]

These six were born to David[b] in Hebron, where he ruled for seven years and six months.

He ruled thirty-three years in Jerusalem. These were the sons born to him in Jerusalem:

Shimea,[c] Shobab, Nathan, and Solomon—the mother of these four was Bathsheba[d] the daughter of Ammiel.[e]

The other nine were Ibhar, Elishua,[f] Elpelet,[g] Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.

These were all the sons of David, not counting the sons of his concubines.[h] Tamar was their sister.

Solomon’s Descendants

10 Solomon’s son was Rehoboam,

followed by Abijah his son,

Asa his son,

Jehoshaphat his son,

11 Joram[i] his son,

Ahaziah his son,

Joash his son,

12 Amaziah his son,

Azariah his son,

Jotham his son,

13 Ahaz his son,

Hezekiah his son,

Manasseh his son,

14 Amon his son,

Josiah his son.

15 The sons of Josiah: Johanan was the firstborn; Jehoiakim was born second; Zedekiah third; and Shallum fourth.

16 The sons of Jehoiakim: his son Jehoiachin[j] and his son Zedekiah.

17 The sons of Jehoiachin the exile:[k] Shealtiel his son, 18 Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.

19 The sons of Pedaiah: Zerubbabel and Shimei.

The sons of Zerubbabel: Meshullam and Hananiah. Shelomith was their sister.

20 The five others were Hashubah, Ohel, Berechiah, Hasadiah, and Jushab Hesed.

21 The descendants of Hananiah: Pelatiah, Jeshaiah, the sons of Rephaiah, of Arnan, of Obadiah, and of Shecaniah.

22 The descendants of Shecaniah: Shemaiah and his sons: Hattush, Igal, Bariah, Neariah, and Shaphat—six in all.

23 The sons of Neariah: Elioenai, Hizkiah, and Azrikam—three in all.

24 The sons of Elioenai: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani—seven in all.


  1. 1 Chronicles 3:3 tn Heb “his wife.”
  2. 1 Chronicles 3:4 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
  3. 1 Chronicles 3:5 tn “Shimea” (שִׁמְעָא, shimʿaʾ) is a variant spelling of “Shammua” (שַׁמּוּעַ, shammuaʿ; see 2 Sam 5:14). Some English versions use the spelling “Shammua” here (e.g., NIV, NCV).
  4. 1 Chronicles 3:5 tn Most Hebrew mss read “Bathshua” here, but 2 Sam 12:24 makes it clear Bathsheba was Solomon’s mother. “Bathsheba” is read by one Hebrew ms and the Vulgate. Many English translations (e.g., NAB, NIV, NLT) render the name “Bathsheba” to avoid confusion.
  5. 1 Chronicles 3:5 tn In 2 Sam 11:3 Bathsheba is called “the daughter of Eliam,” while here her father’s name is given as “Ammiel.”
  6. 1 Chronicles 3:6 tn All but two Hebrew mss read “Elishama” here, but 1 Chr 14:5 lists the name as “Elishua,” and is followed by a number of English versions here (e.g., NAB, NIV, NCV, TEV, CEV, NLT). Another son named “Elishama” is listed in 3:8.
  7. 1 Chronicles 3:6 tn The MT reads “Eliphelet” here, but 1 Chr 14:5 lists the name as “Elpelet” and is followed by some English versions here (e.g., TEV, NLT). Another son named “Eliphelet” is listed in 3:8.
  8. 1 Chronicles 3:9 sn See the note on the word “concubine” in 1:32.
  9. 1 Chronicles 3:11 sn Joram is a variant spelling of the name “Jehoram.”
  10. 1 Chronicles 3:16 tn Heb “Jeconiah,” a variation of the name “Jehoiachin” (also in v. 17).
  11. 1 Chronicles 3:17 tn Heb “prisoner.” Jehoiachin was carried off to Babylon as a prisoner. See 2 Chr 36:10.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 32 New English Translation (NET Bible)

Psalm 32[a]

By David; a well-written song.[b]

32 How blessed[c] is the one whose rebellious acts are forgiven,[d]
whose sin is pardoned.[e]
How blessed is the one[f] whose wrongdoing the Lord does not punish,[g]
in whose spirit there is no deceit.[h]
When I refused to confess my sin,[i]
my whole body wasted away,[j]
while I groaned in pain all day long.
For day and night you tormented me;[k]
you tried to destroy me[l] in the intense heat[m] of summer.[n] (Selah)
Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess[o] my rebellious acts to the Lord.”
And then you forgave my sins.[p] (Selah)
For this reason every one of your faithful followers[q] should pray to you
while there is a window of opportunity.[r]
Certainly[s] when the surging water[t] rises,
it will not reach them.[u]
You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance.[v] (Selah)
I will instruct and teach you[w] about how you should live.[x]
I will advise you as I look you in the eye.[y]
Do not be[z] like an unintelligent horse or mule,[aa]
which will not obey you
unless they are controlled by a bridle and bit.[ab]
10 An evil person suffers much pain,[ac]
but the Lord’s faithfulness overwhelms the one who trusts in him.[ad]
11 Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright![ae]


  1. Psalm 32:1 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
  2. Psalm 32:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
  3. Psalm 32:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
  4. Psalm 32:1 tn Heb “lifted up.”
  5. Psalm 32:1 tn Heb “covered over.”
  6. Psalm 32:2 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
  7. Psalm 32:2 tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”
  8. Psalm 32:2 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
  9. Psalm 32:3 tn Heb “when I was silent.”
  10. Psalm 32:3 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
  11. Psalm 32:4 tn Heb “your hand was heavy upon me.”
  12. Psalm 32:4 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (leshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (leshuddi, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
  13. Psalm 32:4 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
  14. Psalm 32:4 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
  15. Psalm 32:5 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
  16. Psalm 32:5 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
  17. Psalm 32:6 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
  18. Psalm 32:6 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (metsoʾ, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).
  19. Psalm 32:6 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
  20. Psalm 32:6 sn The surging water is here a metaphor for trouble that endangers one’s life.
  21. Psalm 32:6 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
  22. Psalm 32:7 tn Heb “[with] shouts of joy of deliverance you surround me.”
  23. Psalm 32:8 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).
  24. Psalm 32:8 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
  25. Psalm 32:8 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.
  26. Psalm 32:9 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
  27. Psalm 32:9 tn Heb “like a horse, like a mule without understanding.”
  28. Psalm 32:9 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (ʿadiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lekhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if defective, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
  29. Psalm 32:10 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
  30. Psalm 32:10 tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”
  31. Psalm 32:11 tn Heb “all [you] pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 36:10; 64:10; 94:15; 97:11).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Matthew 28 New English Translation (NET Bible)

The Resurrection

28 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. Suddenly there was a severe earthquake, for an angel of the Lord[a] descending from heaven came and rolled away the stone and sat on it. His[b] appearance was like lightning, and his clothes were white as snow. The[c] guards were shaken and became like dead men because they were so afraid of him. But the angel said[d] to the women, “Do not be afraid; I know[e] that you are looking for Jesus, who was crucified.[f] He is not here, for he has been raised,[g] just as he said. Come and see the place where he[h] was lying. Then go quickly and tell his disciples, ‘He has been raised from the dead. He[i] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” So[j] they left the tomb quickly, with fear and great joy, and ran to tell his disciples. But[k] Jesus met them, saying, “Greetings!” They[l] came to him, held on to his feet and worshiped him. 10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

11 While[m] they were going, some[n] of the guard went into the city and told the chief priests everything that had happened. 12 After[o] they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 13 telling them, “You are to say, ‘His disciples came at night and stole his body[p] while we were asleep.’ 14 If[q] this matter is heard before the governor,[r] we will satisfy him[s] and keep you out of trouble.”[t] 15 So they took the money and did as they were instructed. And this story is told among the Jews to this day.[u]

The Great Commission

16 So[v] the eleven disciples went to Galilee to the mountain Jesus had designated. 17 When[w] they saw him, they worshiped him,[x] but some doubted.[y] 18 Then Jesus came up and said to them,[z] “All authority in heaven and on earth has been given to me. 19 Therefore go[aa] and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,[ab] 20 teaching them to obey everything I have commanded you. And remember,[ac] I am with you[ad] always, to the end of the age.”[ae]


  1. Matthew 28:2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
  2. Matthew 28:3 tn Here δέ (de) has not been translated.
  3. Matthew 28:4 tn Here δέ (de) has not been translated.
  4. Matthew 28:5 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
  5. Matthew 28:5 tn Grk “for I know.”
  6. Matthew 28:5 sn See the note on crucified in 20:19.
  7. Matthew 28:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
  8. Matthew 28:6 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (ho kurios, “the Lord”; A C D L W Γ 0148 ƒ1,13 565 579 700 1241 M lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424), and ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* co.
  9. Matthew 28:7 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  10. Matthew 28:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
  11. Matthew 28:9 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  12. Matthew 28:9 tn Here δέ (de) has not been translated.
  13. Matthew 28:11 tn Here δέ (de) has not been translated.
  14. Matthew 28:11 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  15. Matthew 28:12 tn Here καί (kai) has not been translated.
  16. Matthew 28:13 tn Grk “him.”
  17. Matthew 28:14 tn Here καί (kai) has not been translated.
  18. Matthew 28:14 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
  19. Matthew 28:14 tcαὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA28 includes the word in brackets, indicating doubts as to its authenticity.
  20. Matthew 28:14 tn Grk “and make you free from care” = “we will keep you out of trouble.”
  21. Matthew 28:15 tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148vid ƒ1,13 33 565 579 700 1241 1424 M) is thus preferred. NA28 includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected.
  22. Matthew 28:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
  23. Matthew 28:17 tn Here καί (kai) has not been translated.
  24. Matthew 28:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  25. Matthew 28:17 tn The Greek text reads here οἱ δὲ ἐδίστασαν (hoi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
  26. Matthew 28:18 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  27. Matthew 28:19 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
  28. Matthew 28:19 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the autographic text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19, ” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
  29. Matthew 28:20 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
  30. Matthew 28:20 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
  31. Matthew 28:20 tc Most mss (Ac Γ Δ Θ ƒ13 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. 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. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ1 33 al lat sa.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.


1 of 1

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

Viewing of
Cross references