1 1-3 These are the sons that David had while he lived at Hebron:
His firstborn was Amnon by Ahinoam of Jezreel;
second, Daniel by Abigail of Carmel;
third, Absalom born of Maacah, daughter of Talmai king of Geshur;
fourth, Adonijah born of Haggith;
fifth, Shephatiah born of Abital;
sixth, Ithream born of his wife Eglah.
4-9 He had these six sons while he was in Hebron; he was king there for seven years and six months.
He went on to be king in Jerusalem for another thirty-three years. These are the sons he had in Jerusalem: first Shammua, then Shobab, Nathan, and Solomon. Bathsheba daughter of Ammiel was the mother of these four. And then there were another nine sons: Ibhar, Elishua, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, Eliphelet—David’s sons, plus Tamar their sister. There were other sons by his concubines.
10-14 In the next generation Solomon had Rehoboam, who had Abijah, who had Asa, who had Jehoshaphat, who had Jehoram, who had Ahaziah, who had Joash, who had Amaziah, who had Azariah, who had Jotham, who had Ahaz, who had Hezekiah, who had Manasseh, who had Amon, who had Josiah.
15 Josiah’s firstborn was Johanan, followed by Jehoiakim, then Zedekiah, and finally Shallum.
16 Jehoiakim’s sons were Jeconiah (Jehoiachin) and Zedekiah.
17-18 The sons of Jeconiah born while he was captive in Babylon: Shealtiel, Malkiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, and Nedabiah.
19-20 Pedaiah had Zerubbabel and Shimei; Zerubbabel had Meshullam and Hananiah. Shelomith was their sister. And then five more—Hashubah, Ohel, Berekiah, Hasadiah, and Jushab-Hesed.
21 Hananiah’s sons were Pelatiah and Jeshaiah. There were also sons of Rephaiah, sons of Arnan, sons of Obadiah, and sons of Shecaniah.
22 Shecaniah had Shemaiah who in his turn had Hattush, Igal, Bariah, Neariah, and Shaphat—six of them.
23 Neariah had three sons: Elioenai, Hizkiah, and Azrikam.
24 And Elioenai had seven sons: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, and Anani.
1 1-2 Sons of Judah: Perez, Hezron, Carmi, Hur, and Shobal. Reaiah, Shobal’s son, had Jahath; and Jahath had Ahumai and Lahad. These made up the families of the Zorathites.
3-4 Sons of Etam: Jezreel, Ishma, and Idbash. Their sister was named Hazzelelponi. Penuel had Gedor and Ezer had Hushah. These were the sons of Hur, firstborn son of Ephrathah, who was the father of Bethlehem.
5-8 Ashhur the father of Tekoa had two wives, Helah and Naarah. Naarah gave birth to Ahuzzam, Hepher, Temeni, and Haahashtari—Naarah’s children. Helah’s sons were Zereth, Zohar, Ethnan, and Koz, who had Anub, Hazzobebah, and the families of Aharhel son of Harum.
* * *
9-10 Jabez was a better man than his brothers, a man of honor. His mother had named him Jabez (Oh, the pain!), saying, “A painful birth! I bore him in great pain!” Jabez prayed to the God of Israel: “Bless me, O bless me! Give me land, large tracts of land. And provide your personal protection—don’t let evil hurt me.” God gave him what he asked.
* * *
11-12 Kelub, Shuhah’s brother, had Mehir; Mehir had Eshton; Eshton had Beth Rapha, Paseah, and Tehinnah, who founded Ir Nahash (City of Smiths). These were known as the men of Recah.
13 The sons of Kenaz: Othniel and Seraiah.
The sons of Othniel: Hathath and Meonothai.
14 Meonothai had Ophrah; Seraiah had Joab, the founder of Ge Harashim (Colony of Artisans).
15 The sons of Caleb son of Jephunneh: Iru, Elah, and Naam.
The son of Elah: Kenaz.
16 The sons of Jehallelel: Ziph, Ziphah, Tiria, and Asarel.
17-18 The sons of Ezrah: Jether, Mered, Epher, and Jalon. One of Mered’s wives, Pharaoh’s daughter Bithiah, gave birth to Miriam, Shammai, and Ishbah the father of Eshtemoa. His Judean wife gave birth to Jered father of Gedor, Heber father of Soco, and Jekuthiel father of Zanoah.
19 The sons of Hodiah’s wife, Naham’s sister: the father of Keilah the Garmite, and Eshtemoa the Maacathite.
20 The sons of Shimon: Amnon, Rinnah, Ben-Hanan, and Tilon.
The sons of Ishi: Zoheth and Ben-Zoheth.
21-23 The sons of Shelah son of Judah: Er the father of Lecah, Laadah the father of Mareshah and the family of linen workers at Beth Ashbea, Jokim, the men of Cozeba, and Joash and Saraph, who ruled in Moab and Jashubi Lehem. (These records are from very old traditions.) They were the potters who lived at Netaim and Gederah, resident potters who worked for the king.
24-25 The Simeon family tree: Nemuel, Jamin, Jarib, Zerah, and Shaul; Shaul had Shallum, Shallum had Mibsam, and Mibsam had Mishma.
26 The sons of Mishma: Hammuel had Zaccur and Zaccur had Shimei.
27-33 Shimei had sixteen sons and six daughters, but his brothers were not nearly as prolific and never became a large family like Judah. They lived in Beersheba, Moladah, Hazar Shual, Bilhah, Ezem, Tolad, Bethuel, Hormah, Ziklag, Beth Marcaboth, Hazar Susim, Beth Biri, and Shaaraim. They lived in these towns until David became king. Other settlements in the vicinity were the five towns of Etam, Ain, Rimmon, Token, and Ashan, and all the villages around these towns as far as Baalath. These were their settlements. And they kept good family records.
34-40 Meshobab; Jamlech; Joshah the son of Amaziah; Joel; Jehu the son of Joshibiah, the son of Seraiah, the son of Asiel; Elioenai; Jaakobah; Jeshohaiah; Asaiah; Adiel; Jesimiel; Benaiah; and Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah—all these were the leaders in their families. They prospered and increased in numbers so that they had to go as far as Gedor (Gerar) to the east of the valley looking for pasture for their flocks. And they found it—lush pasture, lots of elbow room, peaceful and quiet.
40-43 Some Hamites had lived there in former times. But the men in these family trees came when Hezekiah was king of Judah and attacked the Hamites, tearing down their tents and houses. There was nothing left of them, as you can see today. Then they moved in and took over because of the great pastureland. Five hundred of these Simeonites went on and invaded the hill country of Seir, led by Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. They killed all the escaped Amalekites who were still around. And they still live there.
1 1-5 That first plan contained directions for worship, and a specially designed place of worship. A large outer tent was set up. The lampstand, the table, and “the bread of presence” were placed in it. This was called “the Holy Place.” Then a curtain was stretched, and behind it a smaller, inside tent set up. This was called “the Holy of Holies.” In it were placed the gold incense altar and the gold-covered ark of the covenant containing the gold urn of manna, Aaron’s rod that budded, the covenant tablets, and the angel-wing-shadowed mercy seat. But we don’t have time to comment on these now.
6-10 After this was set up, the priests went about their duties in the large tent. Only the high priest entered the smaller, inside tent, and then only once a year, offering a blood sacrifice for his own sins and the people’s accumulated sins. This was the Holy Spirit’s way of showing with a visible parable that as long as the large tent stands, people can’t just walk in on God. Under this system, the gifts and sacrifices can’t really get to the heart of the matter, can’t assuage the conscience of the people, but are limited to matters of ritual and behavior. It’s essentially a temporary arrangement until a complete overhaul could be made.
11-15 But when the Messiah arrived, high priest of the superior things of this new covenant, he bypassed the old tent and its trappings in this created world and went straight into heaven’s “tent”—the true Holy Place—once and for all. He also bypassed the sacrifices consisting of goat and calf blood, instead using his own blood as the price to set us free once and for all. If that animal blood and the other rituals of purification were effective in cleaning up certain matters of our religion and behavior, think how much more the blood of Christ cleans up our whole lives, inside and out. Through the Spirit, Christ offered himself as an unblemished sacrifice, freeing us from all those dead-end efforts to make ourselves respectable, so that we can live all out for God.
16-17 Like a will that takes effect when someone dies, the new covenant was put into action at Jesus’ death. His death marked the transition from the old plan to the new one, canceling the old obligations and accompanying sins, and summoning the heirs to receive the eternal inheritance that was promised them. He brought together God and his people in this new way.
18-22 Even the first plan required a death to set it in motion. After Moses had read out all the terms of the plan of the law—God’s “will”—he took the blood of sacrificed animals and, in a solemn ritual, sprinkled the document and the people who were its beneficiaries. And then he attested its validity with the words, “This is the blood of the covenant commanded by God.” He did the same thing with the place of worship and its furniture. Moses said to the people, “This is the blood of the covenant God has established with you.” Practically everything in a will hinges on a death. That’s why blood, the evidence of death, is used so much in our tradition, especially regarding forgiveness of sins.
23-26 That accounts for the prominence of blood and death in all these secondary practices that point to the realities of heaven. It also accounts for why, when the real thing takes place, these animal sacrifices aren’t needed anymore, having served their purpose. For Christ didn’t enter the earthly version of the Holy Place; he entered the Place Itself, and offered himself to God as the sacrifice for our sins. He doesn’t do this every year as the high priests did under the old plan with blood that was not their own; if that had been the case, he would have to sacrifice himself repeatedly throughout the course of history. But instead he sacrificed himself once and for all, summing up all the other sacrifices in this sacrifice of himself, the final solution of sin.
27-28 Everyone has to die once, then face the consequences. Christ’s death was also a one-time event, but it was a sacrifice that took care of sins forever. And so, when he next appears, the outcome for those eager to greet him is, precisely, salvation.
1 Listen to this, Israel. God is calling you to account—and I mean all of you, everyone connected with the family that he delivered out of Egypt. Listen!
2 “Out of all the families on earth,
I picked you.
Therefore, because of your special calling,
I’m holding you responsible for all your sins.”
3-7 Do two people walk hand in hand
if they aren’t going to the same place?
Does a lion roar in the forest
if there’s no carcass to devour?
Does a young lion growl with pleasure
if he hasn’t caught his supper?
Does a bird fall to the ground
if it hasn’t been hit with a stone?
Does a trap spring shut
if nothing trips it?
When the alarm goes off in the city,
aren’t people alarmed?
And when disaster strikes the city,
doesn’t God stand behind it?
The fact is, God, the Master, does nothing
without first telling his prophets the whole story.
8 The lion has roared—
who isn’t frightened?
God has spoken—
what prophet can keep quiet?
* * *
9-11 Announce to the forts of Assyria,
announce to the forts of Egypt—
Tell them, “Gather on the Samaritan mountains, take a good, hard look:
what a snake pit of brutality and terror!
They can’t—or won’t—do one thing right.” God said so.
“They stockpile violence and blight.
Therefore”—this is God’s Word—“an enemy will surround the country.
He’ll strip you of your power and plunder your forts.”
12 God’s Message:
“In the same way that a shepherd
trying to save a lamb from a lion
Manages to recover
just a pair of legs or the scrap of an ear,
So will little be saved of the Israelites
who live in Samaria—
A couple of old chairs at most,
the broken leg of a table.
13-15 “Listen and bring witness against Jacob’s family”—
this is God’s Word, God-of-the-Angel-Armies!
“Note well! The day I make Israel pay for its sins,
pay for the sin-altars of worship at Bethel,
The horned altars will all be dehorned
and scattered around.
I’ll tear down the winter palace,
smash the summer palace—all your fancy buildings.
The luxury homes will be demolished,
all those pretentious houses.”
God’s Decree.
1 1-2 Hallelujah!
O my soul, praise God!
All my life long I’ll praise God,
singing songs to my God as long as I live.
3-9 Don’t put your life in the hands of experts
who know nothing of life, of salvation life.
Mere humans don’t have what it takes;
when they die, their projects die with them.
Instead, get help from the God of Jacob,
put your hope in God and know real blessing!
God made sky and soil,
sea and all the fish in it.
He always does what he says—
he defends the wronged,
he feeds the hungry.
God frees prisoners—
he gives sight to the blind,
he lifts up the fallen.
God loves good people, protects strangers,
takes the side of orphans and widows,
but makes short work of the wicked.
10 God’s in charge—always.
Zion’s God is God for good!
Hallelujah!
1 Hallelujah!
It’s a good thing to sing praise to our God;
praise is beautiful, praise is fitting.
2-6 God’s the one who rebuilds Jerusalem,
who regathers Israel’s scattered exiles.
He heals the heartbroken
and bandages their wounds.
He counts the stars
and assigns each a name.
Our Lord is great, with limitless strength;
we’ll never comprehend what he knows and does.
God puts the fallen on their feet again
and pushes the wicked into the ditch.
7-11 Sing to God a thanksgiving hymn,
play music on your instruments to God,
Who fills the sky with clouds,
preparing rain for the earth,
Then turning the mountains green with grass,
feeding both cattle and crows.
He’s not impressed with horsepower;
the size of our muscles means little to him.
Those who fear God get God’s attention;
they can depend on his strength.
12-18 Jerusalem, worship God!
Zion, praise your God!
He made your city secure,
he blessed your children among you.
He keeps the peace at your borders,
he puts the best bread on your tables.
He launches his promises earthward—
how swift and sure they come!
He spreads snow like a white fleece,
he scatters frost like ashes,
He broadcasts hail like birdseed—
who can survive his winter?
Then he gives the command and it all melts;
he breathes on winter—suddenly it’s spring!
19-20 He speaks the same way to Jacob,
speaks words that work to Israel.
He never did this to the other nations;
they never heard such commands.
Hallelujah!