Psalm 93
New American Bible (Revised Edition)
Psalm 93[a]
God Is a Mighty King
1 The Lord is king,[b] robed with majesty;
the Lord is robed, girded with might.(A)
The world will surely stand in place,
never to be moved.(B)
2 Your throne stands firm from of old;
you are from everlasting.(C)
3 [c]The flood has raised up, Lord;
the flood has raised up its roar;
the flood has raised its pounding waves.
4 More powerful than the roar of many waters,
more powerful than the breakers of the sea,
powerful in the heavens is the Lord.
5 Your decrees are firmly established;
holiness befits your house, Lord,
for all the length of days.
Footnotes
- Psalm 93 A hymn celebrating the kingship of God, who created the world (Ps 93:1–2) by defeating the sea (Ps 93:3–4). In the ancient myth that is alluded to here, Sea completely covered the land, making it impossible for the human community to live. Sea, or Flood, roars in anger against God, who is personified in the storm. God’s utterances or decrees are given authority by the victory over Sea (Ps 93:5).
- 93:1 The Lord is king: lit., “the Lord reigns.” This Psalm, and Ps 47; 96–99, are sometimes called enthronement Psalms. They may have been used in a special liturgy during which God’s ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.
- 93:3 The flood: the primordial sea was tamed by God in the act of creation. It is a figure of chaos and rebellion, cf. Ps 46:4.
2 Kings 2:1-12
New American Bible (Revised Edition)
VI. Elisha Succeeds Elijah[a]
Chapter 2
Elijah’s Journey. 1 When the Lord was about to take Elijah up to heaven in a whirlwind, he and Elisha were on their way from Gilgal.[b]
2 Elijah said to Elisha, “Stay here, please. The Lord has sent me on to Bethel.” Elisha replied, “As the Lord lives, and as you yourself live, I will not leave you.” So they went down to Bethel. 3 The guild prophets who were in Bethel went out to Elisha and asked him, “Do you know that today the Lord will take your master from you?” He replied, “Yes, I know that. Be still.”
4 Elijah said to him, “Elisha, stay here, please. The Lord has sent me on to Jericho.” Elisha replied, “As the Lord lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5 The guild prophets who were in Jericho approached Elisha and asked him, “Do you know that today the Lord will take your master from you?” He replied, “Yes, I know that. Be still.”
6 Elijah said to him, “Stay here, please. The Lord has sent me on to the Jordan.” Elisha replied, “As the Lord lives, and as you yourself live, I will not leave you.” So the two went on together. 7 Fifty of the guild prophets followed and stood facing them at a distance, while the two of them stood next to the Jordan.
Elisha Succeeds Elijah. 8 Elijah took his mantle, rolled it up and struck the water: it divided, and the two of them crossed over on dry ground.(A)
9 (B)When they had crossed over, Elijah said to Elisha, “Request whatever I might do for you, before I am taken from you.” Elisha answered, “May I receive a double portion of your spirit.”[c] 10 He replied, “You have asked something that is not easy. Still, if you see me taken up from you, your wish will be granted; otherwise not.” 11 As they walked on still conversing, a fiery chariot and fiery horses came between the two of them, and Elijah went up to heaven in a whirlwind,(C) 12 and Elisha saw it happen. He cried out, “My father! my father![d] Israel’s chariot and steeds!” Then he saw him no longer.
He gripped his own garment, tore it into two pieces,
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- 2:1–25 The story of Elisha’s succession to Elijah’s prophetic office is oddly set between the death of Ahaziah (1:17) and the accession of his successor (3:1). The effect is to place this scene, which is the central scene in the whole of 1–2 Kings, outside of time. It thereby becomes almost mythic in its import and reminds us that, behind the transitory flow of kings and kingdoms, stand the eternal word of God and the prophets who give it voice. Just as 1–2 Kings pivots on this chapter, so this scene too is concentrically constructed. Together Elijah and Elisha journey to Bethel, thence to Jericho, and thence across the Jordan. There Elijah is taken up in the whirlwind and Elijah’s mantle of power comes to Elisha. Now alone, Elisha crosses the Jordan again, returns to Jericho and thence back to Bethel.
- 2:1 Gilgal: there are several places in the Hebrew Bible named Gilgal; the word probably means “circle,” viz. of stones. Here the route of the prophets’ journey rules out the most famous Gilgal (Jos 4–5), the one near Jericho. This Gilgal may have been located in the area of modern Jiljulieh, approximately seven miles north of Bethel, which seems to preserve the ancient name.
- 2:9 Double portion of your spirit: as the firstborn son inherited a double portion of his father’s property (Dt 21:17), so Elisha asks to inherit from Elijah his spirit of prophecy in the degree befitting his principal disciple. In Nm 11:17–25, God bestows some of the spirit of Moses on others.
- 2:12 My father: a religious title accorded prophetic leaders; cf. 6:21; 8:9; and 13:14, where King Joash of Israel reacts to Elisha’s own impending death with the same words Elisha uses here.
Ephesians 2:1-7
New American Bible (Revised Edition)
Chapter 2[a]
Generosity of God’s Plan.[b] 1 (A)You were dead in your transgressions and sins[c] 2 in which you once lived following the age of this world,[d] following the ruler of the power of the air, the spirit that is now at work in the disobedient.(B) 3 All of us once lived among them in the desires of our flesh, following the wishes of the flesh and the impulses, and we were by nature children of wrath, like the rest.(C) 4 But God, who is rich in mercy, because of the great love he had for us, 5 (D)even when we were dead in our transgressions, brought us to life with Christ[e] (by grace you have been saved), 6 raised us up with him, and seated us with him in the heavens in Christ Jesus,(E) 7 that in the ages to come he might show the immeasurable riches of his grace in his kindness to us in Christ Jesus.(F)
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- 2:1–22 The gospel of salvation (Eph 1:13) that God worked in Christ (Eph 1:20) is reiterated in terms of what God’s great love (Eph 2:4), expressed in Christ, means for us. The passage sometimes addresses you, Gentiles (Eph 2:1–2, 8, 11–13, 19, 22), but other times speaks of all of us who believe (Eph 2:3–7, 10, 14, 18). In urging people to remember their grim past when they were dead in sins (Eph 2:1–3, 11–12) and what they are now in Christ (Eph 2:4–10, 13), the author sees both Jew and Gentile reconciled with God, now one new person, a new humanity, one body, the household of God, a temple and dwelling place of God’s Spirit (Eph 2:15–16, 19–22). The presentation falls into two parts, the second stressing more the meaning for the church.
- 2:1–10 The recipients of Paul’s letter have experienced, in their redemption from transgressions and sins, the effect of Christ’s supremacy over the power of the devil (Eph 2:1–2; cf. Eph 6:11–12), who rules not from the netherworld but from the air between God in heaven and human beings on earth. Both Jew and Gentile have experienced, through Christ, God’s free gift of salvation that already marks them for a future heavenly destiny (Eph 2:3–7). The language dead, raised us up, and seated us…in the heavens closely parallels Jesus’ own passion and Easter experience. The terms in Eph 2:8–9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf. Gal 2:16–21; Rom 3:24–28. Christians are a newly created people in Christ, fashioned by God for a life of goodness (Eph 2:10).
- 2:1–7 These verses comprise one long sentence in Greek, the main verb coming in Eph 2:5, God brought us to life, the object you/us dead in…transgressions being repeated in Eph 2:1, 5; cf. Col 2:13.
- 2:2 Age of this world: or “aeon,” a term found in gnostic thought, possibly synonymous with the rulers of this world, but also reflecting the Jewish idea of “two ages,” this present evil age and “the age to come”; cf. 1 Cor 3:19; 5:10; 7:31; Gal 1:4; Ti 2:12. The disobedient: literally, “the sons of disobedience,” a Semitism as at Is 30:9.
- 2:5 Our relation through baptism with Christ, the risen Lord, is depicted in terms of realized eschatology, as already exaltation, though Eph 2:7 brings in the future aspect too.
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.