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Jeremiah 22:1-23:8 New American Bible (Revised Edition) (NABRE)

Chapter 22

Thus says the Lord: Go down to the palace of the king of Judah and there deliver this word: You shall say: Listen to the word of the Lord, king of Judah, who sit on the throne of David, you, your ministers, and your people who enter by these gates! Thus says the Lord: Do what is right and just. Rescue the victims from the hand of their oppressors. Do not wrong or oppress the resident alien, the orphan, or the widow, and do not shed innocent blood in this place. If you carry out these commands, kings who succeed to the throne of David will continue to enter the gates of this house, riding in chariots or mounted on horses, with their ministers, and their people. But if you do not obey these commands, I swear by myself—oracle of the Lord: this house shall become rubble. For thus says the Lord concerning the house of the king of Judah:

Though you be to me like Gilead,
    like the peak of Lebanon,
I swear I shall turn you into a waste,
    with cities uninhabited.
Against you I will send destroyers,
    each with their tools:
They shall cut down your choice cedars,
    and cast them into the fire.

Many nations will pass by this city and ask one another: “Why has the Lord done this to so great a city?” And they will be told: “Because they have deserted their covenant with the Lord, their God, by worshiping and serving other gods.”


10 Do not weep for him who is dead,[a]
    nor mourn for him!
Weep rather for him who is going away;
    never again to see
    the land of his birth.

11 Thus says the Lord concerning Shallum,[b] son of Josiah, king of Judah, his father’s successor, who left this place: He shall never return, 12 but in the place where they exiled him, there he shall die; he shall never see this land again.


13 Woe to him who builds his house on wrongdoing,
    his roof-chambers on injustice;
Who works his neighbors without pay,[c]
    and gives them no wages.
14 Who says, “I will build myself a spacious house,
    with airy rooms,”
Who cuts out windows for it,
    panels it with cedar,
    and paints it with vermilion.
15 Must you prove your rank among kings[d]
    by competing with them in cedar?
Did not your father eat and drink,
    And act justly and righteously?
    Then he prospered.
16 Because he dispensed justice to the weak and the poor,
    he prospered.
Is this not to know me?—
    oracle of the Lord.
17 But your eyes and heart are set on nothing
    except your own gain,
On shedding innocent blood
    and practicing oppression and extortion.

18 Therefore, thus says the Lord concerning Jehoiakim, son of Josiah, king of Judah:

They shall not lament him,
    “Alas! my brother”; “Alas! sister.”[e]
They shall not lament him,
    “Alas, Lord! alas, Majesty!”
19 The burial of a donkey[f] he shall be given,
    dragged forth and cast out
    beyond the gates of Jerusalem.


20 Climb Lebanon and cry out,[g]
    in Bashan lift up your voice;
Cry out from Abarim,
    for all your lovers are crushed.
21 I spoke to you when you were secure,
    but you answered, “I will not listen.”
This has been your way from your youth,
    not to listen to my voice.
22 The wind shall shepherd all your shepherds,
    your lovers shall go into exile.
Surely then you shall be ashamed and confounded
    because of all your wickedness.
23 You who dwell on Lebanon,
    who nest in the cedars,
How you shall groan when pains come upon you,
    like the pangs of a woman in childbirth!

24 As I live—oracle of the Lord—even if you, Coniah,[h] son of Jehoiakim, king of Judah, were a signet ring on my right hand, I would snatch you off. 25 I will hand you over to those who seek your life, to those you dread: Nebuchadnezzar, king of Babylon, and the Chaldeans. 26 I will cast you out, you and the mother who bore you,[i] into a land different from the land of your birth; and there you will die; 27 Neither shall return to the land for which they yearn.

28 Is this man Coniah a thing despised, to be broken,
    a vessel that no one wants?
Why are he and his offspring cast out?
    why thrown into a land they do not know?
29 O land, land, land,
    hear the word of the Lord
30     Thus says the Lord:
Write this man down as childless,[j]
    a man who will never prosper in his life!
Nor shall any of his descendants prosper,
    to sit upon the throne of David,
    to rule again over Judah.

Chapter 23

A Just Shepherd.[k] Woe to the shepherds who destroy and scatter the flock of my pasture—oracle of the Lord. Therefore, thus says the Lord, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds. I myself will gather the remnant of my flock from all the lands to which I have banished them and bring them back to their folds; there they shall be fruitful and multiply. I will raise up shepherds for them who will shepherd them so that they need no longer fear or be terrified; none shall be missing—oracle of the Lord.

See, days are coming—oracle of the Lord
    when I will raise up a righteous branch for David;
As king he shall reign and govern wisely,
    he shall do what is just and right in the land.
In his days Judah shall be saved,
    Israel shall dwell in security.
This is the name to be given him:
    “The Lord our justice.”

Therefore, the days are coming—oracle of the Lord—when they shall no longer say, “As the Lord lives, who brought the Israelites out of the land of Egypt”; but rather, “As the Lord lives, who brought the descendants of the house of Israel up from the land of the north”—and from all the lands to which I banished them; they shall again live on their own soil.


  1. 22:10 Him who is dead: Josiah. His successor, Jehoahaz, was deported by Pharaoh Neco to Egypt, where he died (2 Kgs 23:33–34).
  2. 22:11 Shallum: i.e., Jehoahaz; cf. 1 Chr 3:15. This may have been his name at birth, in which case Jehoahaz would have been his throne name.
  3. 22:13 Without pay: either by forced labor in public works, or by defrauding the workers. Despite the impoverishment caused in Judah by the payment of foreign tribute, Jehoiakim embarked on a building program in Jerusalem (v. 14); cedar was an expensive building material which had to be imported. Social injustice is the cause of much of the prophetic condemnation of the kings (v. 17).
  4. 22:15–16 The rule of Josiah, Jehoiakim’s father, shows that authentic kingship is rooted in knowledge of the Lord and creates a society in which the most disadvantaged can expect and receive justice.
  5. 22:18 “Alas! my brother”; “Alas! sister”: customary cries of mourning.
  6. 22:19 The burial of a donkey: no burial at all, except to be cast outside the city as refuse. This prophecy describes the popular feeling toward Jehoiakim rather than the actual circumstances of his burial. According to 2 Kgs 24:5 he was buried with his ancestors in Jerusalem.
  7. 22:20–23 The prophet first bids Jerusalem to scale Lebanon, Bashan, and Abarim, i.e., the highest surrounding mountains to the north, northeast, and southeast, and gaze on the ruin of its lovers, i.e., the false leaders of Judah, called its shepherds (v. 22); cf. 2:8. Jerusalem still stands (v. 23), apparently as secure as the heights of Lebanon, but destruction is to follow (cf. v. 6).
  8. 22:24 Coniah: a shortened form of Jeconiah, the name Jeremiah gives King Jehoiachin (cf. 24:1). A signet ring: the seal used by kings and other powerful figures—a symbol of their power and status—mounted in a ring worn constantly on the hand. The Lord says that even were Jehoiachin such a precious possession, he would reject him. Hg 2:23 uses the same imagery to signal the restoration of Zerubbabel. The words in Jer 22:24–30 date from the short three-month reign of Jehoiachin, before he was deported by Nebuchadnezzar.
  9. 22:26 You and the mother who bore you: the queen mother held a special position in the monarchy of Judah, and in the Books of Kings she is invariably mentioned by name along with the king (1 Kgs 15:2; 2 Kgs 18:2). Jehoiachin did indeed die in Babylon.
  10. 22:30 Childless: Jehoiachin is considered childless because none of his seven sons became king. His grandson Zerubbabel presided for a time over the Judahite community after the return from exile, but not as king. According to Ezekiel, whose oracles are dated by Jehoiachin’s fictitious regnal years, the people expected Jehoiachin to return. Jeremiah’s prophecy dispels this hope, despite the words of Hananiah (28:4).
  11. 23:1–8 With the false rulers (shepherds) who have governed his people the Lord contrasts himself, the true shepherd, who will in the times of restoration appoint worthy rulers (vv. 1–4). He will provide a new king from David’s line who will rule justly, fulfilling royal ideals (vv. 5, 6). “The Lord our justice” is an ironic wordplay on the name of the weak King Zedekiah (“The Lord is justice”). Unlike Zedekiah, the future king will be true to the name he bears. Verses 7–8 may have been added during the exile.
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.

Ben Sira 14:15-27 New American Bible (Revised Edition) (NABRE)

15 Will you not leave your riches to others,
    and your earnings to be divided by lot?
16 Give and take, treat yourself well,
    for in Sheol there are no joys to seek.
17 All flesh grows old like a garment;
    the age-old law is: everyone must die.
18 As with the leaves growing on a luxuriant tree—
    one falls off and another sprouts—
So with the generations of flesh and blood:
    one dies and another flourishes.
19 All human deeds surely perish;
    the works they do follow after them.

The Search for Wisdom and Her Blessings[a]

20 Happy those who meditate on Wisdom,
    and fix their gaze on knowledge;
21 Who ponder her ways in their heart,
    and understand her paths;
22 Who pursue her like a scout,
    and watch at her entry way;
23 Who peep through her windows,
    and listen at her doors;
24 Who encamp near her house
    and fasten their tent pegs next to her walls;
25 Who pitch their tent beside her,
    and dwell in a good place;[b]
26 [c]Who build their nest in her leaves,
    and lodge in her branches;
27 Who take refuge from the heat in her shade
    and dwell in her home.


  1. 14:20–15:10 This poem charts the growing intimacy between those seeking Wisdom and Wisdom herself. They move from static reflection to playful pursuit, from camping outside the walls of her house to nesting inside her leafy shade. Ben Sira portrays Wisdom as both mother and bride, a feminine figure who is the fullness of womanhood according to his androcentric society.
  2. 14:25 In a good place: i.e., where Wisdom dwells.
  3. 14:26–27 The shift in imagery creates a more intimate relationship. Those seeking Wisdom dwell within her as a bird nests within a leafy tree.
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.

John 4:1-26 New American Bible (Revised Edition) (NABRE)

Chapter 4

[a]Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself was not baptizing, just his disciples),[b] he left Judea and returned to Galilee.

The Samaritan Woman. He had to[c] pass through Samaria. So he came to a town of Samaria called Sychar,[d] near the plot of land that Jacob had given to his son Joseph. Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.

A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” His disciples had gone into the town to buy food. [e]The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?” (For Jews use nothing in common with Samaritans.) 10 [f]Jesus answered and said to her, “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.” 11 [The woman] said to him, “Sir,[g] you do not even have a bucket and the well is deep; where then can you get this living water? 12 Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?” 13 Jesus answered and said to her, “Everyone who drinks this water will be thirsty again; 14 but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.”

16 Jesus said to her, “Go call your husband and come back.” 17 The woman answered and said to him, “I do not have a husband.” Jesus answered her, “You are right in saying, ‘I do not have a husband.’ 18 For you have had five husbands, and the one you have now is not your husband. What you have said is true.” 19 The woman said to him, “Sir, I can see that you are a prophet. 20 Our ancestors worshiped on this mountain;[h] but you people say that the place to worship is in Jerusalem.” 21 Jesus said to her, “Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. 23 But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth;[i] and indeed the Father seeks such people to worship him. 24 God is Spirit, and those who worship him must worship in Spirit and truth.” 25 [j]The woman said to him, “I know that the Messiah is coming, the one called the Anointed; when he comes, he will tell us everything.” 26 Jesus said to her, “I am he,[k] the one who is speaking with you.”


  1. 4:1–42 Jesus in Samaria. The self-revelation of Jesus continues with his second discourse, on his mission to “half-Jews.” It continues the theme of replacement, here with regard to cult (Jn 4:21). Water (Jn 4:7–15) serves as a symbol (as at Cana and in the Nicodemus episode).
  2. 4:2 An editorial refinement of Jn 3:22, perhaps directed against followers of John the Baptist who claimed that Jesus imitated him.
  3. 4:4 He had to: a theological necessity; geographically, Jews often bypassed Samaria by taking a route across the Jordan.
  4. 4:5 Sychar: Jerome identifies this with Shechem, a reading found in Syriac manuscripts.
  5. 4:9 Samaritan women were regarded by Jews as ritually impure, and therefore Jews were forbidden to drink from any vessel they had handled.
  6. 4:10 Living water: the water of life, i.e., the revelation that Jesus brings; the woman thinks of “flowing water,” so much more desirable than stagnant well water. On John’s device of such misunderstanding, cf. note on Jn 3:3.
  7. 4:11 Sir: the Greek kyrios means “master” or “lord,” as a respectful mode of address for a human being or a deity; cf. Jn 4:19. It is also the word used in the Septuagint for the Hebrew ’adônai, substituted for the tetragrammaton YHWH.
  8. 4:20 This mountain: Gerizim, on which a temple was erected in the fourth century B.C. by Samaritans to rival Mount Zion in Jerusalem; cf. Dt 27:4 (Mount Ebal = the Jews’ term for Gerizim).
  9. 4:23 In Spirit and truth: not a reference to an interior worship within one’s own spirit. The Spirit is the spirit given by God that reveals truth and enables one to worship God appropriately (Jn 14:16–17). Cf. “born of water and Spirit” (Jn 3:5).
  10. 4:25 The expectations of the Samaritans are expressed here in Jewish terminology. They did not expect a messianic king of the house of David but a prophet like Moses (Dt 18:15).
  11. 4:26 I am he: it could also be translated “I am,” an Old Testament self-designation of Yahweh (Is 43:3, etc.); cf. Jn 6:20; 8:24, 28, 58; 13:19; 18:5–6, 8. See note on Mk 6:50.
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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