1 Kings 17:1-24 
Context17:1 Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, “As certainly as the Lord God of Israel lives (whom I serve), 1 there will be no dew or rain in the years ahead unless I give the command.” 2 17:2 The Lord told him: 3 17:3 “Leave here and travel eastward. Hide out in the Kerith Valley near the Jordan. 17:4 Drink from the stream; I have already told 4 the ravens to bring you food 5 there.” 17:5 So he did 6 as the Lord told him; he went and lived in the Kerith Valley near the Jordan. 17:6 The ravens would bring him bread and meat each morning and evening, and he would drink from the stream.
17:7 After a while, 7 the stream dried up because there had been no rain in the land. 17:8 The Lord told him, 8 17:9 “Get up, go to Zarephath in Sidonian territory, and live there. I have already told 9 a widow who lives there to provide for you.” 17:10 So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, “Please give me a cup 10 of water, so I can take a drink.” 17:11 As she went to get it, he called out to her, “Please bring me a piece of bread.” 11 17:12 She said, “As certainly as the Lord your God lives, I have no food, except for a handful of flour in a jar and a little olive oil in a jug. Right now I am gathering a couple of sticks for a fire. Then I’m going home to make one final meal for my son and myself. After we have eaten that, we will die of starvation.” 12 17:13 Elijah said to her, “Don’t be afraid. Go and do as you planned. 13 But first make a small cake for me and bring it to me; then make something for yourself and your son. 17:14 For this is what the Lord God of Israel says, ‘The jar of flour will not be empty and the jug of oil will not run out until the day the Lord makes it rain on the surface of the ground.’” 17:15 She went and did as Elijah told her; there was always enough food for Elijah and for her and her family. 14 17:16 The jar of flour was never empty and the jug of oil never ran out, just as the Lord had promised 15 through Elijah.
17:17 After this 16 the son of the woman who owned the house got sick. His illness was so severe he could no longer breathe. 17:18 She asked Elijah, “Why, prophet, have you come 17 to me to confront me with 18 my sin and kill my son?” 17:19 He said to her, “Hand me your son.” He took him from her arms, carried him to the upper room where he was staying, and laid him down on his bed. 17:20 Then he called out to the Lord, “O Lord, my God, are you also bringing disaster on this widow I am staying with by killing her son?” 17:21 He stretched out over the boy three times and called out to the Lord, “O Lord, my God, please let this boy’s breath return to him.” 17:22 The Lord answered Elijah’s prayer; the boy’s breath returned to him and he lived. 17:23 Elijah took the boy, brought him down from the upper room to the house, and handed him to his mother. Elijah then said, “See, your son is alive!” 17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.” 19
Colossians 4:1-18
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray 20 for us too, that 21 God may open a door for the message 22 so that we may proclaim 23 the mystery of Christ, for which I am in chains. 24 4:4 Pray that I may make it known as I should. 25 4:5 Conduct yourselves 26 with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
4:7 Tychicus, a dear brother, faithful minister, and fellow slave 27 in the Lord, will tell you all the news about me. 28 4:8 I sent him to you for this very purpose, that you may know how we are doing 29 and that he may encourage your hearts. 4:9 I sent him 30 with Onesimus, the faithful and dear brother, who is one of you. 31 They will tell 32 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 33 these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave 34 of Christ, 35 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 36 in all the will of God. 4:13 For I can testify that he has worked hard 37 for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters 38 who are in Laodicea and to Nympha and the church that meets in her 39 house. 40 4:16 And after 41 you have read this letter, have it read 42 to the church of Laodicea. In turn, read the letter from Laodicea 43 as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
4:18 I, Paul, write this greeting by my own hand. 44 Remember my chains. 45 Grace be with you. 46
Ezekiel 47:1-23
Context47:1 Then he brought me back to the entrance of the temple. I noticed 47 that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 47:2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed 48 that the water was trickling out from the south side.
47:3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet, 49 and then he led me through water, which was ankle deep. 47:4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 47:5 Again he measured 1,750 feet and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 47:6 He said to me, “Son of man, have you seen this?”
Then he led me back to the bank of the river. 47:7 When I had returned, I noticed 50 a vast number of trees on the banks of the river, on both sides. 47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, 51 where the sea is stagnant, 52 the waters become fresh. 53 47:9 Every living creature which swarms where the river 54 flows will live; there will be many fish, for these waters flow there. It will become fresh 55 and everything will live where the river flows. 47:10 Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea. 56 47:11 But its swamps and its marshes will not become fresh; they will remain salty. 47:12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.” 57
47:13 This is what the sovereign Lord says: “Here 58 are the borders 59 you will observe as you allot the land to the twelve tribes of Israel. (Joseph will have two portions.) 60 47:14 You must divide it equally just as I vowed to give it to your forefathers; 61 this land will be assigned as your inheritance. 62
47:15 “This will be the border of the land: 63 On the north side, from the Great Sea by way of Hethlon to the entrance of Zedad; 47:16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath, as far as Hazer-hattikon, which is on the border of Hauran. 47:17 The border will run from the sea to Hazar-enan, at the border of Damascus, and on the north is the border of Hamath. This is the north side. 47:18 On the east side, between Hauran and Damascus, and between Gilead and the land of Israel, will be the Jordan. You will measure from the border to the eastern sea. This is the east side. 47:19 On the south side it will run from Tamar to the waters of Meribath Kadesh, the river, 64 to the Great Sea. This is the south side. 47:20 On the west side the Great Sea will be the boundary to a point opposite Lebo-hamath. This is the west side.
47:21 “This is how you will divide this land for yourselves among the tribes of Israel. 47:22 You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel. 65 47:23 In whatever tribe the foreigner resides, there you will give him his inheritance,” declares the sovereign Lord.
Psalms 103:1-22
ContextBy David.
103:1 Praise the Lord, O my soul!
With all that is within me, praise 67 his holy name!
103:2 Praise the Lord, O my soul!
Do not forget all his kind deeds! 68
103:3 He is the one who forgives all your sins,
who heals all your diseases, 69
103:4 who delivers 70 your life from the Pit, 71
who crowns you with his loyal love and compassion,
103:5 who satisfies your life with good things, 72
so your youth is renewed like an eagle’s. 73
103:6 The Lord does what is fair,
and executes justice for all the oppressed. 74
103:7 The Lord revealed his faithful acts 75 to Moses,
his deeds to the Israelites.
103:8 The Lord is compassionate and merciful;
he is patient 76 and demonstrates great loyal love. 77
103:9 He does not always accuse,
and does not stay angry. 78
103:10 He does not deal with us as our sins deserve; 79
he does not repay us as our misdeeds deserve. 80
103:11 For as the skies are high above the earth,
so his loyal love towers 81 over his faithful followers. 82
103:12 As far as the eastern horizon 83 is from the west, 84
so he removes the guilt of our rebellious actions 85 from us.
103:13 As a father has compassion on his children, 86
so the Lord has compassion on his faithful followers. 87
103:14 For he knows what we are made of; 88
he realizes 89 we are made of clay. 90
103:15 A person’s life is like grass. 91
Like a flower in the field it flourishes,
103:16 but when the hot wind 92 blows by, it disappears,
and one can no longer even spot the place where it once grew.
103:17 But the Lord continually shows loyal love to his faithful followers, 93
and is faithful to their descendants, 94
103:18 to those who keep his covenant,
who are careful to obey his commands. 95
103:19 The Lord has established his throne in heaven;
his kingdom extends over everything. 96
103:20 Praise the Lord, you angels of his,
you powerful warriors who carry out his decrees
and obey his orders! 97
103:21 Praise the Lord, all you warriors of his, 98
you servants of his who carry out his desires! 99
103:22 Praise the Lord, all that he has made, 100
in all the regions 101 of his kingdom!
Praise the Lord, O my soul!
1 tn Heb “before whom I stand.”
2 tn Heb “except at the command of my word.”
3 tn Heb “and the word of the
4 tn Heb “commanded.”
5 tn Heb “to provide for you.”
6 tn Heb “So he went and did.”
7 tn Heb “And it came about at the end of days.”
8 tn Heb “And the word of the
9 tn Heb “Look, I have commanded.”
10 tn Heb “a little.”
11 tn The Hebrew text also includes the phrase “in your hand.”
12 tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.”
13 tn Heb “according to your word.”
14 tn Heb “and she ate, she and he and her house [for] days.”
15 tn Heb “out, according to the word of the
16 tn Heb “after these things.”
17 tn Heb “What to me and to you, man of God, that you have come.”
18 tn Heb “to make me remember.”
19 tn Heb “you are a man of God and the word of the
sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the
20 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
21 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
22 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
23 tn Or “so that we may speak.”
24 tn Or “in prison.”
25 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
26 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
27 tn See the note on “fellow slave” in 1:7.
28 tn Grk “all things according to me.”
29 tn Grk “the things concerning us.”
30 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
31 tn Grk “is of you.”
32 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
33 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
34 tn See the note on “fellow slave” in 1:7.
35 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
36 tn Or “filled.”
37 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
38 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
39 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739[*] 1881 sa). Several
40 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
41 tn Grk “when.”
42 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
43 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
44 tn Grk “the greeting by my hand, of Paul.”
45 tn Or “my imprisonment.”
46 tc Most witnesses, including a few important ones (א2 D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). 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, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.
47 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
48 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
49 tn Heb “one thousand cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.
50 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
51 tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.
52 tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.
53 tn Heb “the waters become healed.”
54 tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).
55 tn Heb “will be healed.”
56 sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).
57 sn See Rev 22:1-2.
58 tc This translation follows the reading זֶה (zeh) instead of גֵּה (geh), a nonexistent word, as supported by the LXX.
59 tn Or “territory”; see D. I. Block, Ezekiel (NICOT), 2:715.
60 tc The grammar is awkward, though the presence of these words is supported by the versions. L. C. Allen (Ezekiel [WBC], 2:274) suggests that it is an explanatory gloss.
sn One portion for Ephraim, the other for Manasseh (Gen 48:17-20).
61 sn Gen 15:9-21.
62 tn Heb “will fall to you as an inheritance.”
63 sn The measurements resemble those in Num 34:1-2.
64 tn Or “valley.” The syntax is difficult. Some translate “to the river,” others “from the river”; in either case the preposition is supplied for the sake of English.
65 sn A similar attitude toward non-Israelites is found in Isa 56:3-8.
66 sn Psalm 103. The psalmist praises God for his mercy and willingness to forgive his people.
67 tn The verb “praise” is understood by ellipsis in the second line (see the preceding line).
68 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the
69 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
70 tn Or “redeems.”
71 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.
72 tc Heb “who satisfies with the good of your ornaments.” The text as it stands makes little, if any, sense. The translation assumes an emendation of עֶדְיֵךְ (’ed’ekh, “your ornaments”) to עֹדֵכִי (’odekhiy, “your duration; your continuance”) that is, “your life” (see L. C. Allen, Psalms 101-150 [WBC], 18).
73 sn The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.
74 tn Heb “the
75 tn Heb “made known his ways.” God’s “ways” in this context are his protective and salvific acts in fulfillment of his promise (see also Deut 32:4; Pss 18:30; 67:2; 77:13 [note vv. 11-12, 14]; 138:5; 145:17).
76 tn Heb “slow to anger” (see Ps 86:15).
77 tn Heb “and great of loyal love” (see Ps 86:15).
78 tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).
79 tn Heb “not according to our sins does he do to us.”
80 tn Heb “and not according to our misdeeds does he repay us.”
81 tn For this sense of the verb גָבַר (gavar), see L. C. Allen, Psalms 101-150 (WBC), 17, 19.
82 tn Heb “those who fear him.”
83 tn Heb “sunrise.”
84 tn Or “sunset.”
85 tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.
86 tn Or “sons,” but the Hebrew term sometimes refers to children in general.
87 tn Heb “those who fear him.”
88 tn Heb “our form.”
89 tn Heb “remembers.”
90 tn Heb “we [are] clay.”
91 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind.
92 tn Heb “[the] wind.” The word “hot” is supplied in the translation for clarification.
93 tn Heb “but the loyal love of the
94 tn Heb “and his righteousness to sons of sons.”
95 tn Heb “to those who remember his precepts to do them.”
96 tn Heb “his kingdom rules over all.”
97 tn Heb “[you] mighty ones of strength, doers of his word, by listening to the voice of his word.”
98 tn Heb “all his hosts.”
99 tn Heb “his attendants, doers of his desire.”
100 tn Heb “all his works,” which includes mankind.
101 tn Heb “places.”
