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The Daily Audio Bible Reading for Friday November 1, 2024 (NIV)

Ezekiel 1:1-3:15

A Vision of God’s Glory

1 In the thirtieth year,[a] on the fifth day of the fourth month, while I was among the exiles[b] at the Kebar River,[c] the heavens opened[d] and I saw a divine vision.[e] 2 (On the fifth day of the month—it was the fifth year of King Jehoiachin’s exile— 3 the Lord’s message came to the priest Ezekiel[f] the son of Buzi,[g] at the Kebar River in the land of the Babylonians.[h] The hand[i] of the Lord came on him there.)

4 As I watched, I noticed[j] a windstorm[k] coming from the north—an enormous cloud, with lightning flashing,[l] such that bright light[m] rimmed it and came from[n] it like glowing amber[o] from the middle of a fire. 5 In the fire[p] were what looked like[q] four living beings.[r] In their appearance they had human form,[s] 6 but each had four faces and four wings. 7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed[t] like polished bronze. 8 They had human hands[u] under their wings on their four sides. As for the faces and wings of the four of them, 9 their wings touched each other; they did not turn as they moved, but went straight ahead.[v]

10 Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left, and also the face of an eagle.[w] 11 Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies. 12 Each moved straight ahead[x]—wherever the spirit[y] would go, they would go, without turning as they went. 13 In the middle[z] of the living beings was something like[aa] burning coals of fire[ab] or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 14 The living beings moved backward and forward as quickly as flashes of lightning.[ac]

15 Then I looked,[ad] and I saw one wheel[ae] on the ground[af] beside each of the four beings. 16 The appearance of the wheels and their construction[ag] was like gleaming jasper,[ah] and all four wheels looked alike. Their structure was like a wheel within a wheel.[ai] 17 When they moved they would go in any of the four directions they faced without turning as they moved. 18 Their rims were high and awesome,[aj] and the rims of all four wheels were full of eyes all around.

19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 20 Wherever the spirit[ak] would go, they would go,[al] and the wheels would rise up beside them because the spirit[am] of the living being was in the wheel. 21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped.[an] When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.

22 Over the heads of the living beings was something like a platform,[ao] glittering awesomely like ice,[ap] stretched out over their heads. 23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering[aq] its body. 24 When they moved, I heard the sound of their wings—it was like the sound of rushing waters, or the voice of the Sovereign One,[ar] or the tumult[as] of an army. When they stood still, they lowered their wings.

25 Then there was a voice from above the platform over their heads when they stood still.[at] 26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 27 I saw an amber glow[au] like a fire enclosed all around[av] from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 28 like the appearance of a rainbow in the clouds after the rain.[aw] This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw[ax] it, I threw myself face down, and I heard a voice speaking.

Ezekiel’s Commission

2 He said to me, “Son of man,[ay] stand on your feet and I will speak with you.” 2 As he spoke to me,[az] a wind[ba] came into me and stood me on my feet, and I heard the one speaking to me.

3 He said to me, “Son of man, I am sending you to the house[bb] of Israel, to rebellious nations[bc] who have rebelled against me; both they and their fathers have revolted[bd] against me to this very day. 4 The people[be] to whom I am sending you are obstinate and hard-hearted,[bf] and you must say to them, ‘This is what the Sovereign Lord says.’[bg] 5 And as for them,[bh] whether they listen[bi] or not—for they are a rebellious[bj] house[bk]—they will know that a prophet has been among them. 6 But you, son of man, do not fear them, and do not fear their words. Even though briers[bl] and thorns[bm] surround you and you live among scorpions—do not fear their words and do not be terrified of the looks they give you,[bn] for they are a rebellious house! 7 You must speak my words to them whether they listen or not, for they are rebellious. 8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

9 Then I looked and realized a hand was stretched out to me, and in it was a written scroll. 10 He unrolled it before me, and it had writing on the front[bo] and back;[bp] written on it were laments, mourning, and woe.

3 He said to me, “Son of man, eat what you see in front of you[bq]—eat this scroll—and then go and speak to the house of Israel.” 2 So I opened my mouth and he fed me the scroll.

3 He said to me, “Son of man, feed your stomach and fill your belly with this scroll I am giving to you.” So I ate it,[br] and it was sweet like honey in my mouth.

4 He said to me, “Son of man, go to the house of Israel and speak my words to them. 5 For you are not being sent to a people of unintelligible speech[bs] and difficult language,[bt] but[bu] to the house of Israel— 6 not to many peoples of unintelligible speech and difficult language, whose words you cannot understand.[bv] Surely if[bw] I had sent you to them, they would listen to you! 7 But the house of Israel is unwilling to listen to you,[bx] because they are not willing to listen to me,[by] for the whole house of Israel is hardheaded and hardhearted.[bz]

8 “I have made your face adamant[ca] to match their faces, and your forehead hard to match their foreheads. 9 I have made your forehead harder than flint—like diamond![cb] Do not fear them or be terrified of the looks they give you,[cc] for they are a rebellious house.”

10 And he said to me, “Son of man, take all my words that I speak to you to heart and listen carefully. 11 Go to the exiles, to your fellow countrymen,[cd] and speak to them. Say to them, ‘This is what the Sovereign Lord says,’ whether they pay attention or not.”

Ezekiel Before the Exiles

12 Then a wind lifted me up[ce] and I heard a great rumbling sound behind me as the glory of the Lord rose from its place,[cf] 13 and the sound of the living beings’ wings brushing against each other, and the sound of the wheels alongside them, a great rumbling sound. 14 A wind lifted me up and carried me away. I went bitterly,[cg] my spirit full of fury, and the hand of the Lord rested powerfully[ch] on me. 15 I came to the exiles at Tel Abib,[ci] who lived by the Kebar River.[cj] I sat dumbfounded among them there, where they were living, for seven days.[ck]

Footnotes:

  1. Ezekiel 1:1 sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593 b.c.
  2. Ezekiel 1:1 sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords, and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects by allowing them to return to their homeland. As polytheists, the Persians sought the favor of the gods of the various countries that had come under their control.
  3. Ezekiel 1:1 sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century b.c. It provided artificial irrigation from the Euphrates.
  4. Ezekiel 1:1 sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.
  5. Ezekiel 1:1 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3 and 40:2.
  6. Ezekiel 1:3 sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”
  7. Ezekiel 1:3 tn Or “to Ezekiel son of Buzi the priest.”
  8. Ezekiel 1:3 tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt.
  9. Ezekiel 1:3 tn Or “power.” sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
  10. Ezekiel 1:4 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  11. Ezekiel 1:4 sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, seʿarah) may be a whirlwind (Job 38:1; 2 Kgs 2:1).
  12. Ezekiel 1:4 tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it, and fire flashed like lightning within it.”
  13. Ezekiel 1:4 tn Or “radiance.” The term also occurs in 1:27b.
  14. Ezekiel 1:4 tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tō mesō autou, “in its midst”).
  15. Ezekiel 1:4 tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (ēlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.
  16. Ezekiel 1:5 tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tō mesō, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (betokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”
  17. Ezekiel 1:5 tn Heb “form, figure, appearance.”
  18. Ezekiel 1:5 tn The Hebrew term is feminine plural, yet thirty-three of the forty-five pronominal suffixes and verbal references that refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near-Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near-Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.
  19. Ezekiel 1:5 sn They had human form may mean they stood erect.
  20. Ezekiel 1:7 sn The Hebrew verb translated gleamed occurs only here in the OT.
  21. Ezekiel 1:8 tc The MT reads “his hand” while many Hebrew mss as well as the Qere read “hands of.” Two similar Hebrew letters, vav and yod, have been confused.
  22. Ezekiel 1:9 tn Heb “They each went in the direction of one of his faces.”
  23. Ezekiel 1:10 tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufenehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.
  24. Ezekiel 1:12 tn See the note on “straight ahead” in v. 9.
  25. Ezekiel 1:12 tn Or “wind.”
  26. Ezekiel 1:13 tc The MT reads: “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udemut hakhayyot). The LXX reads: “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.
  27. Ezekiel 1:13 tc The MT reads: “and the form of the creatures—their appearance was like burning coals of fire.” The LXX reads: “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.
  28. Ezekiel 1:13 sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).
  29. Ezekiel 1:14 tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.tn Lit., “like the appearance of lightning.” The Hebrew term translated “lightning” occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash.
  30. Ezekiel 1:15 tc The MT includes “at the living beings,” which is absent from the LXX.
  31. Ezekiel 1:15 sn Another vision that includes wheels on thrones occurs in Dan 7:9. Ezekiel 10 contains a vision similar to this one.
  32. Ezekiel 1:15 tn The Hebrew word may be translated either “earth” or “ground” in this context.
  33. Ezekiel 1:16 tc This word is omitted from the LXX.
  34. Ezekiel 1:16 tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB), “beryl” (KJV, NASB, NRSV), or “chrysolite” (RSV, NIV).
  35. Ezekiel 1:16 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.
  36. Ezekiel 1:18 tc The MT reads וְיִרְאָה לָהֶם (veyirʾah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יְדֵיהֶם, yedehem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater lectionis). By positing both a ד/ר (dalet/resh) confusion and a ה/ת (hey/tav) confusion, the form was read as וְיָרֵה (veyareh) and was then misunderstood and subsequently written as וְיִרְאָה (veyirʾah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (vaʾereʾ). The existing consonants of the MT may also be read as “it was visible to them.”
  37. Ezekiel 1:20 tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit,” depending on the context.
  38. Ezekiel 1:20 tc The MT includes the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.
  39. Ezekiel 1:20 tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.
  40. Ezekiel 1:21 tc The LXX reads: “when it went, they went; when it stood, they stood.”tn Heb “when they went, they went; when they stood, they stood.”
  41. Ezekiel 1:22 tn Or “like a dome” (NCV, NRSV, TEV).
  42. Ezekiel 1:22 tn Or “like crystal” (NRSV, NLT).
  43. Ezekiel 1:23 tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”
  44. Ezekiel 1:24 tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Sovereign One.”
  45. Ezekiel 1:24 tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.
  46. Ezekiel 1:25 tc The MT continues: “when they stood still, they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (roʾsham, “their head”) in v. 25 to רֹאשָׁם in v. 26.
  47. Ezekiel 1:27 tn See Ezek 1:4.
  48. Ezekiel 1:27 tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kemarʾeh) to מִמַּרְאֵה (mimmarʾeh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.
  49. Ezekiel 1:28 sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.
  50. Ezekiel 1:28 tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.
  51. Ezekiel 2:1 sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.
  52. Ezekiel 2:2 tc The phrase “as he spoke to me” is absent from the LXX.
  53. Ezekiel 2:2 tn Or “spirit.” The NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings; however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand, it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force, it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).
  54. Ezekiel 2:3 tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8 “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).
  55. Ezekiel 2:3 tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.
  56. Ezekiel 2:3 tc This word is omitted from the LXX. tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).
  57. Ezekiel 2:4 tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.
  58. Ezekiel 2:4 tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.
  59. Ezekiel 2:4 tn The phrase “thus says [the Lord]” occurs 129 times in Ezekiel; the announcement is identical to the way messengers often introduced their messages (Gen 32:5; 45:9; Exod 5:10; Num 20:14; Judg 11:15).
  60. Ezekiel 2:5 tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.
  61. Ezekiel 2:5 tn The Hebrew word implies obedience rather than mere hearing or paying attention.
  62. Ezekiel 2:5 tn This Hebrew adjective is also used to describe the Israelites in Num 17:10 (17:25 HT) and Isa 30:9.
  63. Ezekiel 2:5 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
  64. Ezekiel 2:6 tn The Hebrew term occurs only here in the OT.
  65. Ezekiel 2:6 tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).
  66. Ezekiel 2:6 tn Heb “of their faces.”
  67. Ezekiel 2:10 tn Heb “on the face.”
  68. Ezekiel 2:10 sn Written on the front and back. While it was common for papyrus scrolls to have writing on both sides, the same was not true for leather scrolls.
  69. Ezekiel 3:1 tn Heb “eat what you find.”
  70. Ezekiel 3:3 tc Heb “I ate,” a first common singular preterite plus paragogic he (ה). The ancient versions read “I ate it,” which is certainly the meaning in the context, and indicates they read the he as a third feminine singular pronominal suffix. The Masoretes typically wrote a mappiq in the he for the pronominal suffix but apparently missed this one.sn I ate it. A similar idea of consuming God’s word is found in Jer 15:16 and Rev 10:10, where it is also compared to honey and may be specifically reminiscent of this text.
  71. Ezekiel 3:5 tn Heb “deep of lip” (in the sense of incomprehensible).
  72. Ezekiel 3:5 tn Heb “heavy of tongue.” Similar language occurs in Exod 4:10 and Isa 33:19.
  73. Ezekiel 3:5 tn The conjunction “but” is not in the Hebrew text but is implied from the context.
  74. Ezekiel 3:6 tn Heb “hear.”
  75. Ezekiel 3:6 tc The MT reads: “if not,” but most ancient versions translate only “if.” The expression occurs with this sense in Isa 5:9 and 14:24. See also Ezek 34:8; 36:5; 38:19.
  76. Ezekiel 3:7 sn Moses (Exod 3:19) and Isaiah (Isa 6:9-10) were also told that their messages would not be received.
  77. Ezekiel 3:7 sn A similar description of Israel’s disobedience is given in 1 Sam 8:7.
  78. Ezekiel 3:7 tn Heb “hard of forehead and stiff of heart.”
  79. Ezekiel 3:8 tn Heb “strong, resolute.”
  80. Ezekiel 3:9 tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.
  81. Ezekiel 3:9 tn Heb “of their faces.”
  82. Ezekiel 3:11 tn Heb “to the sons of your people.”
  83. Ezekiel 3:12 sn See note on “wind” in 2:2.
  84. Ezekiel 3:12 tc This translation accepts the emendation suggested in BHS of בְּרוּם (berum, “in the lifting”) for בָּרוּךְ (barukh). The letters mem (מ) and kaf (כ) were easily confused in the old script, while בָּרוּךְ (“blessed be”) implies a quotation, which is out of place here. The word also does not fit the later phrase “from its place,” which requires a verb of motion.
  85. Ezekiel 3:14 tn The traditional interpretation is that Ezekiel embarked on his mission with bitterness and anger, either reflecting God’s attitude toward the sinful people or his own feelings about having to carry out such an unpleasant task. L. C. Allen (Ezekiel [WBC], 1:13) takes “bitterly” as a misplaced marginal note and understands the following word, normally translated “anger,” in the sense of fervor or passion. He translates, “I was passionately moved” (p. 4). Another option is to take the word translated “bitterly” as a verb meaning “strengthened” (attested in Ugaritic). See G. R. Driver, Canaanite Myths and Legends, 152.
  86. Ezekiel 3:14 tn Heb “the hand of the Lord was on me heavily.” The “hand of the Lord” is a metaphor for his power or influence; the modifier conveys intensity. sn In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).
  87. Ezekiel 3:15 sn The name “Tel Abib” is a transliteration of an Akkadian term meaning “mound of the flood,” i.e., an ancient mound. It is not to be confused with the modern city of Tel Aviv in Israel.
  88. Ezekiel 3:15 tn Or “canal.”
  89. Ezekiel 3:15 sn A similar response to a divine encounter is found in Acts 9:8-9.
New English Translation (NET)

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Hebrews 3

Jesus and Moses

3 Therefore, holy brothers and sisters,[a] partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess,[b] 2 who is faithful to the one who appointed him, as Moses was also in God’s[c] house.[d] 3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 4 For every house is built by someone, but the builder of all things is God. 5 Now Moses was faithful in all God’s[e] house[f] as a servant, to testify to the things that would be spoken. 6 But Christ[g] is faithful as a son over God’s[h] house. We are of his house,[i] if in fact we hold firmly[j] to our confidence and the hope we take pride in.[k]

Exposition of Psalm 95: Hearing God’s Word in Faith

7 Therefore, as the Holy Spirit says,[l]

“Oh, that today you would listen as he speaks![m]
8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
9 “There your fathers tested me and tried me,[n] and they saw my works for forty years.
10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering[o] and they have not known my ways.’
11 “As I swore in my anger, ‘They will never enter my rest!’”[p]

12 See to it,[q] brothers and sisters,[r] that none of you has[s] an evil, unbelieving heart that forsakes[t] the living God.[u] 13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception. 14 For we have become partners with Christ, if in fact we hold our initial confidence[v] firm until the end. 15 As it says,[w] “Oh, that today you would listen as he speaks![x] Do not harden your hearts as in the rebellion.”[y] 16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership?[z] 17 And against whom was God[aa] provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness?[ab] 18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 19 So[ac] we see that they could not enter because of unbelief.

Footnotes:

  1. Hebrews 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  2. Hebrews 3:1 tn Grk “of our confession.”
  3. Hebrews 3:2 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
  4. Hebrews 3:2 tc ‡ The reading adopted by the translation follows a few early mss and some versions (P13,46vid B vgms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 M lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ (holō, “all”) than vice versa. NA28 puts ὅλῳ in brackets, indicating doubts as to its authenticity.
  5. Hebrews 3:5 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
  6. Hebrews 3:5 sn A quotation from Num 12:7.
  7. Hebrews 3:6 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
  8. Hebrews 3:6 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
  9. Hebrews 3:6 tn Grk “whose house we are,” continuing the previous sentence.
  10. Hebrews 3:6 tc The reading adopted by the translation is found in P13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 M latt) add μέχρι τέλους βεβαίαν (mechri telous bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchēma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.
  11. Hebrews 3:6 tn Grk “the pride of our hope.”
  12. Hebrews 3:7 sn The following quotation is from Ps 95:7b-11.
  13. Hebrews 3:7 tn Grk “today if you hear his voice.”
  14. Hebrews 3:9 tn Grk “tested me by trial.”
  15. Hebrews 3:10 tn Grk “they are wandering in the heart.”
  16. Hebrews 3:11 tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.
  17. Hebrews 3:12 tn Or “take care.”
  18. Hebrews 3:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  19. Hebrews 3:12 tn Grk “that there not be in any of you.”
  20. Hebrews 3:12 tn Or “deserts,” “rebels against.”
  21. Hebrews 3:12 tn Grk “in forsaking the living God.”
  22. Hebrews 3:14 tn Grk “the beginning of the confidence.”
  23. Hebrews 3:15 tn Grk “while it is said.”
  24. Hebrews 3:15 tn Grk “today if you hear his voice.”
  25. Hebrews 3:15 sn A quotation from Ps 95:7b-8.
  26. Hebrews 3:16 tn Grk “through Moses.”
  27. Hebrews 3:17 tn Grk “he”; in the translation the referent (God) has been specified for clarity.
  28. Hebrews 3:17 sn An allusion to God’s judgment pronounced in Num 14:29, 32.
  29. Hebrews 3:19 tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.
New English Translation (NET)

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Psalm 104:1-23

Psalm 104[a]

104 Praise the Lord, O my soul!
O Lord my God, you are magnificent.[b]
You are robed in splendor and majesty.
2 He covers himself with light as if it were a garment.
He stretches out the skies like a tent curtain,
3 and lays the beams of the upper rooms of his palace on the rain clouds.[c]
He makes the clouds his chariot,
and travels on the wings of the wind.[d]
4 He makes the winds his messengers,
and the flaming fire his attendant.[e]
5 He established the earth on its foundations;
it will never be moved.
6 The watery deep covered it[f] like a garment;
the waters reached[g] above the mountains.[h]
7 Your shout made the waters retreat;
at the sound of your thunderous voice they hurried off—
8 as the mountains rose up,
and the valleys went down—
to the place you appointed for them.[i]
9 You set up a boundary for them that they could not cross,
so that they would not cover the earth again.[j]
10 He turns springs into streams;[k]
they flow between the mountains.
11 They provide water for all the animals in the field;
the wild donkeys quench their thirst.
12 The birds of the sky live beside them;
they chirp among the bushes.[l]
13 He waters the mountains from the upper rooms of his palace;[m]
the earth is full of the fruit you cause to grow.[n]
14 He provides grass[o] for the cattle,
and crops for people to cultivate,[p]
so they can produce food from the ground,[q]
15 as well as wine that makes people glad,[r]
and olive oil to make their faces shine,[s]
as well as bread that sustains them.[t]
16 The trees of the Lord[u] receive all the rain they need,[v]
the cedars of Lebanon that he planted,
17 where the birds make nests,
near the evergreens in which the herons live.[w]
18 The wild goats live in the high mountains;[x]
the rock badgers find safety in the cliffs.
19 He made the moon to mark the months,[y]
and the sun sets according to a regular schedule.[z]
20 You make it dark and night comes,[aa]
during which all the beasts of the forest prowl around.
21 The lions roar for prey,
seeking their food from God.[ab]
22 When the sun rises, they withdraw
and sleep[ac] in their dens.
23 People then go out to do their work,
and they labor until evening.[ad]

Footnotes:

  1. Psalm 104:1 sn Psalm 104. The psalmist praises God as the ruler of the world who sustains all life.
  2. Psalm 104:1 tn Heb “very great.”
  3. Psalm 104:3 tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.
  4. Psalm 104:3 sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.
  5. Psalm 104:4 tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation from מְשָׁרְתָיו (mesharetayv, “his attendants”) to מְשָׁרְתוֹ (meshareto, “his attendant”), a reading supported by one of the Dead Sea Scrolls, 4Q93.sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.
  6. Psalm 104:6 tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form from כִּסִּיתוֹ (kissito) to a feminine verb with feminine suffix, כִּסַּתָּה (kissattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation.
  7. Psalm 104:6 tn Heb “stood.”
  8. Psalm 104:6 sn Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [tehom, “watery deep”] in both texts).
  9. Psalm 104:8 tn Heb “from your shout they fled, from the sound of your thunder they hurried off.”sn Verses 7-8 poetically depict Gen 1:9-10.
  10. Psalm 104:9 tn Heb “a boundary you set up, they will not cross, they will not return to cover the earth.”
  11. Psalm 104:10 tn Heb “[the] one who sends springs into streams.” Another option is to translate, “he sends streams [i.e., streams that originate from springs] into the valleys” (cf. NIV).
  12. Psalm 104:12 tn Heb “among the thick foliage they give a sound.”
  13. Psalm 104:13 tn Heb “from his upper rooms.”
  14. Psalm 104:13 tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).
  15. Psalm 104:14 tn Heb “causes the grass to sprout up.”
  16. Psalm 104:14 tn Heb “for the service of man” (see Gen 2:5).
  17. Psalm 104:14 tn Heb “to cause food to come out from the earth.”
  18. Psalm 104:15 tn Heb “and wine [that] makes the heart of man happy.”
  19. Psalm 104:15 tn Heb “to make [the] face shine from oil.” The Hebrew verb צָהַל (tsahal, “to shine”) occurs only here in the OT. It appears to be an alternate form of צָהַר (tsahar), a derivative from צָהָרִים (tsaharim, “noon”).
  20. Psalm 104:15 tn Heb “and food [that] sustains the heart of man.”
  21. Psalm 104:16 sn The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8).
  22. Psalm 104:16 tn Heb “are satisfied,” which means here that they receive abundant rain (see v. 13).
  23. Psalm 104:17 tn Heb “[the] heron [in the] evergreens [is] its home.”sn The cedars and evergreens of the Lebanon forest are frequently associated (see, for example, 2 Chr 2:8; Isa 14:8; 37:24; Ezek 31:8).
  24. Psalm 104:18 tn Heb “the high mountains [are] for the goats.”
  25. Psalm 104:19 tn Heb “he made [the] moon for appointed times.” The phrase “appointed times” probably refers to the months of the Hebrew lunar calendar.
  26. Psalm 104:19 tn Heb more metaphorically, “knows its setting.”
  27. Psalm 104:20 tn Heb “you make darkness, so that it might be night.”
  28. Psalm 104:21 sn The lions’ roaring is viewed as a request for food from God.
  29. Psalm 104:22 tn Heb “lie down.”
  30. Psalm 104:23 tn Heb “man goes out to his work, and to his labor until evening.”
New English Translation (NET)

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Proverbs 26:24-26

24 The one who hates others disguises[a] it with his lips,
but he stores up[b] deceit within him.[c]
25 When[d] he speaks graciously,[e] do not believe him,[f]
for there are seven[g] abominations[h] within him.
26 Though his[i] hatred may be concealed[j] by deceit,
his evil will be uncovered[k] in the assembly.

Footnotes:

  1. Proverbs 26:24 tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.
  2. Proverbs 26:24 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
  3. Proverbs 26:24 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.” sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.
  4. Proverbs 26:25 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).
  5. Proverbs 26:25 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
  6. Proverbs 26:25 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.
  7. Proverbs 26:25 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”
  8. Proverbs 26:25 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
  9. Proverbs 26:26 tn The referent is apparently the individual of vv. 24-25.
  10. Proverbs 26:26 tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).
  11. Proverbs 26:26 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
New English Translation (NET)

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