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2 Chronicles 1-3 New American Bible (Revised Edition) (NABRE)

I. The Reign of Solomon

Chapter 1

Solomon at Gibeon. Solomon, son of David, strengthened his hold on the kingdom, for the Lord, his God, was with him, making him ever greater. Solomon summoned all Israel, the commanders of thousands and of hundreds, the judges, the princes of all Israel, and the family heads; and, accompanied by the whole assembly, Solomon went to the high place at Gibeon, because the tent of meeting of God, made in the wilderness by Moses, the Lord’s servant, was there. David had, however, brought up the ark of God from Kiriath-jearim to Jerusalem, where he had provided a place and pitched a tent for it; the bronze altar made by Bezalel, son of Uri, son of Hur, he put in front of the tabernacle of the Lord.[a] There Solomon and the assembly sought out the Lord, and Solomon offered sacrifice in the Lord’s presence on the bronze altar at the tent of meeting; he sacrificed a thousand burnt offerings upon it.

That night God appeared to Solomon and said to him: Whatever you ask, I will give you. Solomon answered God: “You have shown great favor to David my father, and you have made me king to succeed him. Now, Lord God, may your word to David my father be confirmed, for you have made me king over a people as numerous as the dust of the earth. 10 Give me, therefore, wisdom and knowledge to govern this people, for otherwise who could rule this vast people of yours?” 11 God then replied to Solomon: Because this has been your wish—you did not ask for riches, treasures, and glory, or the life of those who hate you, or even for a long life for yourself, but you have asked for wisdom and knowledge in order to rule my people over whom I have made you king— 12 wisdom and knowledge are given you. I will also give you riches, treasures, and glory, such as kings before you never had, nor will those who come after you.

Solomon’s Wealth. 13 Solomon returned to Jerusalem from the high place at Gibeon, from before the tent of meeting, and became king over Israel. 14 Solomon amassed chariots and horses: he had one thousand four hundred chariots and twelve thousand horses; these he allocated among the chariot cities and to the king’s service in Jerusalem. 15 The king made silver and gold as common in Jerusalem as stones, and cedars as numerous as the sycamores of the Shephelah. 16 Solomon’s horses were imported from Egypt and Cilicia,[b] where the king’s agents purchased them at the prevailing price. 17 A chariot imported from Egypt cost six hundred shekels of silver, a horse one hundred and fifty shekels; so they were exported to all the Hittite and Aramean kings.

Preparations for the Temple. 18 Solomon gave orders for the building of a house for the name of the Lord and also a king’s house for himself.

Chapter 2

Solomon conscripted seventy thousand men to carry stones and eighty thousand to cut the stones in the mountains, and over these he placed three thousand six hundred overseers. Moreover, Solomon sent this message to Huram, king of Tyre: “As you dealt with David my father, and sent him cedars to build a house for his dwelling— now I am going to build a house for the name of the Lord, my God, and to consecrate it to him, for the burning of fragrant incense in his presence, for the perpetual display of the showbread, for burnt offerings morning and evening, and for the sabbaths, new moons, and festivals of the Lord, our God: such is Israel’s perpetual obligation. And the house I am going to build must be great, for our God is greater than all other gods. Yet who is really able to build him a house, since the heavens and even the highest heavens cannot contain him? And who am I that I should build him a house, unless it be to offer incense in his presence? Now, send me men skilled at work in gold, silver, bronze, and iron, in purple, crimson, and violet fabrics, and who know how to do engraved work, to join the skilled craftsmen who are with me in Judah and Jerusalem, whom David my father appointed. Also send me boards of cedar, cypress and cabinet wood from Lebanon, for I realize that your servants know how to cut the wood of Lebanon. My servants will work with yours in order to prepare for me a great quantity of wood, since the house I intend to build must be great and wonderful. I will furnish as food for your servants, the woodcutters, twenty thousand kors of wheat, twenty thousand kors of barley, twenty thousand baths of wine, and twenty thousand baths of oil.”[c]

10 Huram, king of Tyre, wrote an answer which he sent to Solomon: “Because the Lord loves his people, he has placed you over them as king.” 11 He added: “Blessed be the Lord, the God of Israel, who made heaven and earth, for having given King David a wise son of intelligence and understanding, who will build a house for the Lord and also his own royal house. 12 I am now sending you a craftsman of great skill, Huram-abi, 13 son of a Danite woman[d] and of a father from Tyre; he knows how to work with gold, silver, bronze, and iron, with stone and wood, with purple, violet, fine linen, and crimson, and also how to do all kinds of engraved work and to devise every type of design that may be given him and your craftsmen and the craftsmen of my lord David your father. 14 And now, let my lord send to his servants the wheat, barley, oil, and wine which he has promised. 15 For our part, we will cut trees on Lebanon, as many as you need, and send them down to you in rafts to the port of Joppa, whence you may take them up to Jerusalem.”

16 Thereupon Solomon took a census of all the alien men resident in the land of Israel (following the census David his father had taken of them); they were found to number one hundred fifty-three thousand six hundred. 17 Of these he made seventy thousand carriers and eighty thousand cutters in the mountains, and three thousand six hundred overseers to keep the people working.

Chapter 3

Building of the Temple. Then Solomon began to build the house of the Lord in Jerusalem on Mount Moriah,[e] which had been shown to David his father, in the place David had prepared, the threshing floor of Ornan the Jebusite. He began to build in the second month of the fourth year of his reign. These were the specifications laid down by Solomon for building the house of God: the length was sixty cubits according to the old measure, and the width was twenty cubits; the front porch along the width of the house was also twenty cubits, and it was twenty cubits high.[f] He covered its interior with pure gold. The nave he overlaid with cypress wood and overlaid that with fine gold, embossing on it palms and chains. He also covered the house with precious stones for splendor; the gold was from Parvaim. The house, its beams and thresholds, as well as its walls and its doors, he overlaid with gold, and he engraved cherubim upon the walls. He also made the room of the holy of holies. Its length corresponded to the width of the house, twenty cubits, and its width was also twenty cubits. He overlaid it with fine gold to the amount of six hundred talents. The weight of the nails was fifty gold shekels. The upper chambers he likewise overlaid with gold.

10 For the room of the holy of holies he made two cherubim of carved workmanship, which were then covered with gold. 11 The wings of the cherubim spanned twenty cubits: one wing of each cherub, five cubits in length, extended to a wall of the house, while the other wing, also five cubits in length, touched the corresponding wing of the other cherub. 12 The wing of the cherub, five cubits, touched the wall of the house, and the other wing, five cubits, was joined to the wing of the other cherub. 13 The combined wingspread of the two cherubim was thus twenty cubits. They stood upon their own feet, facing toward the nave. 14 He made the veil[g] of violet, purple, crimson, and fine linen, and had cherubim embroidered upon it.

15 In front of the house he set two columns thirty-five cubits high; the capital of each was five cubits. 16 He devised chains in the form of a collar with which he encircled the capitals of the columns, and he made a hundred pomegranates which he set on the chains. 17 He set up the columns to correspond with the nave, one for the right side and the other for the left, and he called the one to the right Jachin and the one to the left Boaz.

Footnotes:

  1. 1:5 The bronze altar…the tabernacle of the Lord: by this notice, the Chronicler justifies Solomon’s worship at the high place of Gibeon. He pictures the tabernacle, i.e., the Mosaic meeting tent, and the bronze altar made at Moses’ command (Ex 31:1–9) as remaining at Gibeon after David had installed the ark of the covenant in another tent in Jerusalem (1 Chr 15:1, 25; 16:1). Bezalel’s altar was made of acacia wood plated with bronze (Ex 27:1–2). Later, Solomon made an all-bronze altar for the Temple in Jerusalem (2 Chr 4:1).
  2. 1:16–17 Egypt and Cilicia: it seems likely that the horses came from Cilicia and the chariots from Egypt. Some scholars find a reference to Musur, a mountain district north of Cilicia, rather than to Egypt (Misrayim) in 1 Kgs 10:28–29, the Chronicler’s source for this notice. The Chronicler himself probably understood the source to be speaking of Egypt; cf. 2 Chr 9:28.
  3. 2:9 There is probably some exaggeration here. The parallel passage in 1 Kgs 5:25 does not list the barley or the wine, and mentions only twenty kors of olive oil. Kors: see note on Ez 45:14; baths: see note on Is 5:10. The amount given in Chronicles would be one hundred times as much (20,000 baths equals 2,000 kors).
  4. 2:13 A Danite woman: in 1 Kgs 7:14 she is called a widow of the tribe of Naphtali. The Danites had settled in the northern section of Naphtali’s territory (Jgs 18:27–29). Bezalel, the head artisan in the time of Moses, had as his assistant a member of the tribe of Dan (Ex 31:6).
  5. 3:1 Mount Moriah: Gn 22:2 speaks of a “height in the land of Moriah.” This is the only place in the Bible where the Temple mount is identified with the site where Abraham was to have sacrificed Isaac.
  6. 3:4 The front porch…twenty cubits high: this figure, not given in 1 Kgs 7, is based on a variant Greek text that may be due to a later revision. The Hebrew text itself has “one hundred and twenty cubits high.” The Chronicler nearly doubles the height of the two free-standing columns adjacent to the porch in 2 Chr 3:15 as compared with the source, 1 Kgs 7:15–16.
  7. 3:14 The veil: this was suspended at the entrance of the holy of holies, in imitation of the veil of the Mosaic meeting tent (Ex 26:31–32). Solomon’s Temple had doors at this point, according to 1 Kgs 6:31. Apparently the Temple of the Chronicler’s time did have a veil, just as did Herod’s Temple (Mt 27:51; Mk 15:38; Lk 23:45).
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 17:1-15 New American Bible (Revised Edition) (NABRE)

Chapter 17

Better a dry crust with quiet
    than a house full of feasting with strife.[a]
A wise servant will rule over an unworthy son,
    and will share the inheritance of the children.[b]
The crucible for silver, and the furnace for gold,
    but the tester of hearts is the Lord.
The evildoer gives heed to wicked lips,
    the liar, to a mischievous tongue.
Whoever mocks the poor reviles their Maker;
    whoever rejoices in their misfortune will not go unpunished.
Children’s children are the crown of the elderly,
    and the glory of children is their parentage.
Fine words ill fit a fool;
    how much more lying lips, a noble!
A bribe seems a charm to its user;
    at every turn it brings success.[c]
Whoever overlooks an offense fosters friendship,
    but whoever gossips about it separates friends.[d]
10 A single reprimand does more for a discerning person
    than a hundred lashes for a fool.[e]
11 The wicked pursue only rebellion,
    and a merciless messenger is sent against them.[f]
12 Face a bear robbed of her cubs,
    but never fools in their folly![g]
13 If you return evil for good,
    evil will not depart from your house.[h]
14 The start of strife is like the opening of a dam;
    check a quarrel before it bursts forth!
15 Whoever acquits the wicked, whoever condemns the just—
    both are an abomination to the Lord.

Footnotes:

  1. 17:1 A “better than” saying, stating the circumstances when a dry crust is better than a banquet. Peace and fellowship give joy to a meal, not the richness of the food. For a similar thought, see 15:16 and 16:8.
  2. 17:2 Ability is esteemed more highly than ties of blood.
  3. 17:8 An observation on the effect of the bribe upon the bribe-giver: it gives an intoxicating feeling of power (“seems”). In v. 23 the evil effects of a bribe are noted.
  4. 17:9 A paradox. One finds (love, friend) by concealing (an offense), one loses (a friend) by revealing (a secret). In 10:12 love also covers over a multitude of offenses.
  5. 17:10 A wonderful comment on the openness and sensitivity of the wise and the foolish. One type learns from a single word and for the other one hundred blows are not enough.
  6. 17:11 The irony is that such people will meet up with what they so energetically pursue—in the form of an unrelenting emissary sent to them.
  7. 17:12 Humorous hyperbole. An outraged dangerous beast poses less danger than a fool.
  8. 17:13 The paradox is that to pay out evil for good means that the evil will never leave one’s own house.
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 5 New American Bible (Revised Edition) (NABRE)

Chapter 5

Faith, Hope, and Love.[a] Therefore, since we have been justified by faith, we have peace[b] with God through our Lord Jesus Christ, through whom we have gained access [by faith] to this grace in which we stand, and we boast in hope of the glory of God. Not only that, but we even boast of our afflictions, knowing that affliction produces endurance, and endurance, proven character, and proven character, hope, and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us. For Christ, while we were still helpless, yet died at the appointed time for the ungodly. Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die.[c] But God proves his love for us in that while we were still sinners Christ died for us. How much more then, since we are now justified by his blood, will we be saved through him from the wrath. 10 Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life. 11 Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.

Humanity’s Sin Through Adam. 12 [d]Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned[e] 13 for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. 14 But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.

Grace and Life Through Christ. 15 But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many. 16 And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal. 17 For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ. 18 In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. 19 For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous. 20 The law entered in[f] so that transgression might increase but, where sin increased, grace overflowed all the more, 21 so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.

Footnotes:

  1. 5:1–11 Popular piety frequently construed reverses and troubles as punishment for sin; cf. Jn 9:2. Paul therefore assures believers that God’s justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God’s initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God’s gift of pardon to the entire human race. Through faith one benefits personally from this pardon or, in Paul’s term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Rom 1–3. Since this liberation will first find completion in the believer’s resurrection, salvation is described as future in Rom 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul’s Greek term for hope does not, however, suggest a note of uncertainty, to the effect: “I wonder whether God really means it.” Rather, God’s promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God’s love (Rom 5:5).
  2. 5:1 We have peace: a number of manuscripts, versions, and church Fathers read “Let us have peace”; cf. Rom 14:19.
  3. 5:7 In the world of Paul’s time the good person is especially one who is magnanimous to others.
  4. 5:12–21 Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.
  5. 5:12 Inasmuch as all sinned: others translate “because all sinned,” and understand Rom 5:13 as a parenthetical remark. Unlike Wis 2:24, Paul does not ascribe the entry of death to the devil.
  6. 5:20 The law entered in: sin had made its entrance (Rom 5:12); now the law comes in alongside sin. See notes on Rom 1:18–32; 5:12–21. Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin.
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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