2 If Abraham had been justified because of what he had done, then he would have had something to boast about. But not before God:
6 David, too, says the same: he calls someone blessed if God attributes uprightness to that person, apart from any action undertaken:
7 How blessed are those whose offence is forgiven, whose sin is blotted out.
8 How blessed are those to whom the Lord imputes no guilt.
11 and circumcision was given to him later, as a sign and a guarantee that the faith which he had while still uncircumcised was reckoned to him as uprightness. In this way, Abraham was to be the ancestor of all believers who are uncircumcised, so that they might be reckoned as upright;
13 For the promise to Abraham and his descendants that he should inherit the world was not through the Law, but through the uprightness of faith.
16 That is why the promise is to faith, so that it comes as a free gift and is secure for all the descendants, not only those who rely on the Law but all those others who rely on the faith of Abraham, the ancestor of us all
17 (as scripture says: I have made you the father of many nations). Abraham is our father in the eyes of God, in whom he put his faith, and who brings the dead to life and calls into existence what does not yet exist.
18 Though there seemed no hope, he hoped and believed that he was to become father of many nations in fulfilment of the promise: Just so will your descendants be.
19 Even the thought that his body was as good as dead -- he was about a hundred years old -- and that Sarah's womb was dead too did not shake his faith.
21 fully convinced that whatever God promised he has the power to perform.
22 This is the faith that was reckoned to him as uprightness.
23 And the word 'reckoned' in scripture applies not only to him;
24 it is there for our sake too -- our faith, too, will be 'reckoned'
Reading 1, Hebrews 7:25--8:6: 25 It follows, then, that his power to save those who come ... Responsorial Psalm, Psalms 40:7-8, 8-9, 10, 17: 7 then I said, 'Here I am, I am coming.' ... Gospel, Mark 3:7-12: 7 Jesus withdrew with his disciples to the lakeside, and great crowds ... continue readingMore Daily Readings
The New Jerusalem Bible (NJB) is a Catholic translation of the Bible published in 1985. The New Jerusalem Bible (NJB) has become the most widely used Roman Catholic Bible outside of the United States. It has the imprimatur of Cardinal George Basil Hume.
Like its predecessor, the Jerusalem Bible, the New Jerusalem Bible (NJB) version is translated "directly from the Hebrew, Greek or Aramaic." The 1973 French translation, the Bible de Jerusalem, is followed only "where the text admits to more than one interpretation." Introductions and notes, with some modifications, are taken from the Bible de Jerusalem.
Source: The Very Reverend Dom (Joseph) Henry Wansbrough, OSB, MA (Oxon), STL (Fribourg), LSS (Rome), a monk of Ampleforth Abbey and a biblical scholar. He was General Editor of the New Jerusalem Bible. "New Jerusalem Bible, Regular Edition", pg. v.