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The Daily Audio Bible Reading for Tuesday November 15, 2022 (NIV)

Ezekiel 31-32

Pharaoh as a Felled Cedar of Lebanon

31 In the eleventh year,(A) in the third month on the first day, the word of the Lord came to me:(B) 2 “Son of man, say to Pharaoh king of Egypt and to his hordes:

“‘Who can be compared with you in majesty?
3 Consider Assyria,(C) once a cedar in Lebanon,(D)
with beautiful branches overshadowing the forest;
it towered on high,
its top above the thick foliage.(E)
4 The waters(F) nourished it,
deep springs made it grow tall;
their streams flowed
all around its base
and sent their channels
to all the trees of the field.(G)
5 So it towered higher(H)
than all the trees of the field;
its boughs increased
and its branches grew long,
spreading because of abundant waters.(I)
6 All the birds of the sky
nested in its boughs,
all the animals of the wild
gave birth(J) under its branches;
all the great nations
lived in its shade.(K)
7 It was majestic in beauty,
with its spreading boughs,
for its roots went down
to abundant waters.(L)
8 The cedars(M) in the garden of God
could not rival it,
nor could the junipers
equal its boughs,
nor could the plane trees(N)
compare with its branches—
no tree in the garden of God
could match its beauty.(O)
9 I made it beautiful
with abundant branches,
the envy of all the trees of Eden(P)
in the garden of God.(Q)

10 “‘Therefore this is what the Sovereign Lord says: Because the great cedar towered over the thick foliage, and because it was proud(R) of its height, 11 I gave it into the hands of the ruler of the nations, for him to deal with according to its wickedness. I cast it aside,(S) 12 and the most ruthless of foreign nations(T) cut it down and left it. Its boughs fell on the mountains and in all the valleys;(U) its branches lay broken in all the ravines of the land. All the nations of the earth came out from under its shade and left it.(V) 13 All the birds settled on the fallen tree, and all the wild animals lived among its branches.(W) 14 Therefore no other trees by the waters are ever to tower proudly on high, lifting their tops above the thick foliage. No other trees so well-watered are ever to reach such a height; they are all destined(X) for death,(Y) for the earth below, among mortals who go down to the realm of the dead.(Z)

15 “‘This is what the Sovereign Lord says: On the day it was brought down to the realm of the dead I covered the deep springs with mourning for it; I held back its streams, and its abundant waters were restrained. Because of it I clothed Lebanon with gloom, and all the trees of the field withered away.(AA) 16 I made the nations tremble(AB) at the sound of its fall when I brought it down to the realm of the dead to be with those who go down to the pit. Then all the trees(AC) of Eden,(AD) the choicest and best of Lebanon, the well-watered trees, were consoled(AE) in the earth below.(AF) 17 They too, like the great cedar, had gone down to the realm of the dead, to those killed by the sword,(AG) along with the armed men who lived in its shade among the nations.

18 “‘Which of the trees of Eden can be compared with you in splendor and majesty? Yet you, too, will be brought down with the trees of Eden to the earth below; you will lie among the uncircumcised,(AH) with those killed by the sword.

“‘This is Pharaoh and all his hordes, declares the Sovereign Lord.’”

A Lament Over Pharaoh

32 In the twelfth year, in the twelfth month on the first day, the word of the Lord came to me:(AI) 2 “Son of man, take up a lament(AJ) concerning Pharaoh king of Egypt and say to him:

“‘You are like a lion(AK) among the nations;
you are like a monster(AL) in the seas(AM)
thrashing about in your streams,
churning the water with your feet
and muddying the streams.(AN)

3 “‘This is what the Sovereign Lord says:

“‘With a great throng of people
I will cast my net over you,
and they will haul you up in my net.(AO)
4 I will throw you on the land
and hurl you on the open field.
I will let all the birds of the sky settle on you
and all the animals of the wild gorge themselves on you.(AP)
5 I will spread your flesh on the mountains
and fill the valleys(AQ) with your remains.
6 I will drench the land with your flowing blood(AR)
all the way to the mountains,
and the ravines will be filled with your flesh.(AS)
7 When I snuff you out, I will cover the heavens
and darken their stars;
I will cover the sun with a cloud,
and the moon will not give its light.(AT)
8 All the shining lights in the heavens
I will darken(AU) over you;
I will bring darkness over your land,(AV)
declares the Sovereign Lord.
9 I will trouble the hearts of many peoples
when I bring about your destruction among the nations,
among[a] lands you have not known.
10 I will cause many peoples to be appalled at you,
and their kings will shudder with horror because of you
when I brandish my sword(AW) before them.
On the day(AX) of your downfall
each of them will tremble
every moment for his life.(AY)

11 “‘For this is what the Sovereign Lord says:

“‘The sword(AZ) of the king of Babylon(BA)
will come against you.(BB)
12 I will cause your hordes to fall
by the swords of mighty men—
the most ruthless of all nations.(BC)
They will shatter the pride of Egypt,
and all her hordes will be overthrown.(BD)
13 I will destroy all her cattle
from beside abundant waters
no longer to be stirred by the foot of man
or muddied by the hooves of cattle.(BE)
14 Then I will let her waters settle
and make her streams flow like oil,
declares the Sovereign Lord.
15 When I make Egypt desolate
and strip the land of everything in it,
when I strike down all who live there,
then they will know that I am the Lord.(BF)’

16 “This is the lament(BG) they will chant for her. The daughters of the nations will chant it; for Egypt and all her hordes they will chant it, declares the Sovereign Lord.”

Egypt’s Descent Into the Realm of the Dead

17 In the twelfth year, on the fifteenth day of the month, the word of the Lord came to me:(BH) 18 “Son of man, wail for the hordes of Egypt and consign(BI) to the earth below both her and the daughters of mighty nations, along with those who go down to the pit.(BJ) 19 Say to them, ‘Are you more favored than others? Go down and be laid among the uncircumcised.’(BK) 20 They will fall among those killed by the sword. The sword is drawn; let her be dragged(BL) off with all her hordes.(BM) 21 From within the realm of the dead(BN) the mighty leaders will say of Egypt and her allies, ‘They have come down and they lie with the uncircumcised,(BO) with those killed by the sword.’

22 “Assyria is there with her whole army; she is surrounded by the graves of all her slain, all who have fallen by the sword. 23 Their graves are in the depths of the pit(BP) and her army lies around her grave.(BQ) All who had spread terror in the land of the living are slain, fallen by the sword.

24 “Elam(BR) is there, with all her hordes around her grave. All of them are slain, fallen by the sword.(BS) All who had spread terror in the land of the living(BT) went down uncircumcised to the earth below. They bear their shame with those who go down to the pit.(BU) 25 A bed is made for her among the slain, with all her hordes around her grave. All of them are uncircumcised,(BV) killed by the sword. Because their terror had spread in the land of the living, they bear their shame with those who go down to the pit; they are laid among the slain.

26 “Meshek and Tubal(BW) are there, with all their hordes around their graves. All of them are uncircumcised, killed by the sword because they spread their terror in the land of the living. 27 But they do not lie with the fallen warriors of old,[b](BX) who went down to the realm of the dead with their weapons of war—their swords placed under their heads and their shields[c] resting on their bones—though these warriors also had terrorized the land of the living.

28 “You too, Pharaoh, will be broken and will lie among the uncircumcised, with those killed by the sword.

29 “Edom(BY) is there, her kings and all her princes; despite their power, they are laid with those killed by the sword. They lie with the uncircumcised, with those who go down to the pit.(BZ)

30 “All the princes of the north(CA) and all the Sidonians(CB) are there; they went down with the slain in disgrace despite the terror caused by their power. They lie uncircumcised(CC) with those killed by the sword and bear their shame with those who go down to the pit.(CD)

31 “Pharaoh—he and all his army—will see them and he will be consoled(CE) for all his hordes that were killed by the sword, declares the Sovereign Lord. 32 Although I had him spread terror in the land of the living, Pharaoh(CF) and all his hordes will be laid among the uncircumcised, with those killed by the sword, declares the Sovereign Lord.”(CG)

Footnotes:

  1. Ezekiel 32:9 Hebrew; Septuagint bring you into captivity among the nations, / to
  2. Ezekiel 32:27 Septuagint; Hebrew warriors who were uncircumcised
  3. Ezekiel 32:27 Probable reading of the original Hebrew text; Masoretic Text punishment

Cross references:

  1. Ezekiel 31:1 : Jer 52:5
  2. Ezekiel 31:1 : S Eze 30:20; 32:17
  3. Ezekiel 31:3 : S Jer 50:18
  4. Ezekiel 31:3 : S 2Ki 19:23; Hab 2:17; Zec 11:1
  5. Ezekiel 31:3 : Isa 10:34; S Eze 19:11
  6. Ezekiel 31:4 : Eze 17:7
  7. Ezekiel 31:4 : Da 4:10
  8. Ezekiel 31:5 : ver 10
  9. Ezekiel 31:5 : S Nu 24:6; S Eze 17:5
  10. Ezekiel 31:6 : S Ge 31:7-9
  11. Ezekiel 31:6 : S Eze 17:23; S Mt 13:32
  12. Ezekiel 31:7 : S Job 14:9
  13. Ezekiel 31:8 : Ps 80:10
  14. Ezekiel 31:8 : S Ge 30:37
  15. Ezekiel 31:8 : Ge 2:8-9
  16. Ezekiel 31:9 : S Ge 2:8
  17. Ezekiel 31:9 : S Ge 13:10; Eze 28:13
  18. Ezekiel 31:10 : S Isa 2:11; S 14:13-14; S Eze 28:17
  19. Ezekiel 31:11 : Da 5:20
  20. Ezekiel 31:12 : S Eze 28:7
  21. Ezekiel 31:12 : Eze 32:5; 35:8
  22. Ezekiel 31:12 : Eze 32:11-12; Da 4:14
  23. Ezekiel 31:13 : S Isa 18:6; S Eze 29:5; 32:4
  24. Ezekiel 31:14 : S Ps 49:14
  25. Ezekiel 31:14 : S Ps 82:7
  26. Ezekiel 31:14 : S Nu 14:11; Ps 63:9; S Eze 26:20; 32:24
  27. Ezekiel 31:15 : S 2Sa 1:21
  28. Ezekiel 31:16 : S Jer 49:21
  29. Ezekiel 31:16 : S Isa 14:8
  30. Ezekiel 31:16 : S Ge 2:8
  31. Ezekiel 31:16 : S Eze 14:22
  32. Ezekiel 31:16 : S Isa 14:15; Eze 32:18
  33. Ezekiel 31:17 : Ps 9:17
  34. Ezekiel 31:18 : S Jer 9:26
  35. Ezekiel 32:1 : S Eze 31:1; 33:21
  36. Ezekiel 32:2 : 2Sa 1:17; 3:33; 2Ch 35:25; S Eze 19:1
  37. Ezekiel 32:2 : S 2Ki 24:1; Na 2:11-13
  38. Ezekiel 32:2 : S Job 3:8; S Ps 74:13
  39. Ezekiel 32:2 : S Ge 1:21
  40. Ezekiel 32:2 : ver 13; Job 41:31; S Eze 29:3; 34:18
  41. Ezekiel 32:3 : S Eze 12:13; Hab 1:15
  42. Ezekiel 32:4 : S Isa 18:6; Eze 31:12-13; 39:4-5, 17
  43. Ezekiel 32:5 : S Eze 31:12
  44. Ezekiel 32:6 : S Isa 34:3
  45. Ezekiel 32:6 : S Eze 29:5
  46. Ezekiel 32:7 : S Isa 13:10; 34:4; S Eze 30:3; Joel 2:2, 31; 3:15; S Mt 24:29; Rev 8:12
  47. Ezekiel 32:8 : S Ps 102:26
  48. Ezekiel 32:8 : S Job 9:7; S Jer 4:23; Joel 2:10
  49. Ezekiel 32:10 : S Isa 30:32
  50. Ezekiel 32:10 : S Jer 46:10
  51. Ezekiel 32:10 : S Eze 26:16; S 27:35; 30:9; Rev 18:9-10
  52. Ezekiel 32:11 : S Eze 21:19
  53. Ezekiel 32:11 : S Isa 19:4; S Jer 46:13
  54. Ezekiel 32:11 : S Eze 29:19
  55. Ezekiel 32:12 : S Eze 28:7
  56. Ezekiel 32:12 : Eze 31:11-12
  57. Ezekiel 32:13 : S ver 2; S Eze 29:8, 11
  58. Ezekiel 32:15 : Ex 7:5; S 14:4, 18; Ps 107:33-34
  59. Ezekiel 32:16 : S Ge 50:10; S Eze 19:1
  60. Ezekiel 32:17 : S ver 1
  61. Ezekiel 32:18 : Jer 1:10
  62. Ezekiel 32:18 : Eze 26:20; S 31:14, 16; Mic 1:8
  63. Ezekiel 32:19 : ver 29-30; S Eze 28:10
  64. Ezekiel 32:20 : Ps 28:3
  65. Ezekiel 32:20 : Eze 31:17-18
  66. Ezekiel 32:21 : S Isa 14:9
  67. Ezekiel 32:21 : Eze 28:10
  68. Ezekiel 32:23 : S Isa 14:15
  69. Ezekiel 32:23 : Na 1:14
  70. Ezekiel 32:24 : S Ge 10:22
  71. Ezekiel 32:24 : S Jer 49:37
  72. Ezekiel 32:24 : S Job 28:13
  73. Ezekiel 32:24 : S Eze 26:20
  74. Ezekiel 32:25 : Eze 28:10
  75. Ezekiel 32:26 : S Eze 27:13
  76. Ezekiel 32:27 : Eze 28:10
  77. Ezekiel 32:29 : S Ps 137:7; Isa 34:5-15; Jer 49:7; Eze 35:15; Ob 1:1
  78. Ezekiel 32:29 : Eze 25:12-14
  79. Ezekiel 32:30 : S Isa 14:31; Jer 25:26; Eze 38:6; 39:2
  80. Ezekiel 32:30 : S Ge 10:15; S Jer 25:22
  81. Ezekiel 32:30 : Eze 28:10
  82. Ezekiel 32:30 : S Eze 26:20; S 28:8
  83. Ezekiel 32:31 : S Eze 14:22
  84. Ezekiel 32:32 : S Jer 44:30
  85. Ezekiel 32:32 : S Job 3:14
New International Version (NIV)

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Hebrews 12:14-29

Warning and Encouragement

14 Make every effort to live in peace with everyone(A) and to be holy;(B) without holiness no one will see the Lord.(C) 15 See to it that no one falls short of the grace of God(D) and that no bitter root(E) grows up to cause trouble and defile many. 16 See that no one is sexually immoral,(F) or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son.(G) 17 Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears,(H) he could not change what he had done.

The Mountain of Fear and the Mountain of Joy

18 You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm;(I) 19 to a trumpet blast(J) or to such a voice speaking words(K) that those who heard it begged that no further word be spoken to them,(L) 20 because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.”[a](M) 21 The sight was so terrifying that Moses said, “I am trembling with fear.”[b](N)

22 But you have come to Mount Zion,(O) to the city(P) of the living God,(Q) the heavenly Jerusalem.(R) You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn,(S) whose names are written in heaven.(T) You have come to God, the Judge of all,(U) to the spirits of the righteous made perfect,(V) 24 to Jesus the mediator(W) of a new covenant, and to the sprinkled blood(X) that speaks a better word than the blood of Abel.(Y)

25 See to it that you do not refuse(Z) him who speaks.(AA) If they did not escape when they refused him who warned(AB) them on earth, how much less will we, if we turn away from him who warns us from heaven?(AC) 26 At that time his voice shook the earth,(AD) but now he has promised, “Once more I will shake not only the earth but also the heavens.”[c](AE) 27 The words “once more” indicate the removing of what can be shaken(AF)—that is, created things—so that what cannot be shaken may remain.

28 Therefore, since we are receiving a kingdom that cannot be shaken,(AG) let us be thankful, and so worship God acceptably with reverence and awe,(AH) 29 for our “God is a consuming fire.”[d](AI)

Footnotes:

  1. Hebrews 12:20 Exodus 19:12,13
  2. Hebrews 12:21 See Deut. 9:19.
  3. Hebrews 12:26 Haggai 2:6
  4. Hebrews 12:29 Deut. 4:24

Cross references:

  1. Hebrews 12:14 : S Ro 14:19
  2. Hebrews 12:14 : Ro 6:22
  3. Hebrews 12:14 : S Mt 5:8
  4. Hebrews 12:15 : Gal 5:4; Heb 3:12; 4:1
  5. Hebrews 12:15 : Dt 29:18
  6. Hebrews 12:16 : S 1Co 6:18
  7. Hebrews 12:16 : Ge 25:29-34
  8. Hebrews 12:17 : Ge 27:30-40
  9. Hebrews 12:18 : Ex 19:12-22; 20:18; Dt 4:11
  10. Hebrews 12:19 : Ex 20:18
  11. Hebrews 12:19 : Dt 4:12
  12. Hebrews 12:19 : Ex 20:19; Dt 5:5, 25; 18:16
  13. Hebrews 12:20 : Ex 19:12, 13
  14. Hebrews 12:21 : Dt 9:19
  15. Hebrews 12:22 : Isa 24:23; 60:14; Rev 14:1
  16. Hebrews 12:22 : Heb 11:10; 13:14
  17. Hebrews 12:22 : S Mt 16:16
  18. Hebrews 12:22 : S Gal 4:26
  19. Hebrews 12:23 : Ex 4:22
  20. Hebrews 12:23 : S Rev 20:12
  21. Hebrews 12:23 : Ge 18:25; Ps 94:2
  22. Hebrews 12:23 : Php 3:12
  23. Hebrews 12:24 : S Gal 3:20
  24. Hebrews 12:24 : Heb 9:19; 10:22; 1Pe 1:2
  25. Hebrews 12:24 : Ge 4:10; Heb 11:4
  26. Hebrews 12:25 : Heb 3:12
  27. Hebrews 12:25 : S Heb 1:1
  28. Hebrews 12:25 : Heb 8:5; 11:7
  29. Hebrews 12:25 : Dt 18:19; Heb 2:2, 3; 10:29
  30. Hebrews 12:26 : Ex 19:18
  31. Hebrews 12:26 : Hag 2:6
  32. Hebrews 12:27 : Isa 34:4; 54:10; 1Co 7:31; Heb 1:11, 12; 2Pe 3:10; 1Jn 2:17
  33. Hebrews 12:28 : Ps 15:5; Da 2:44
  34. Hebrews 12:28 : Mal 2:5; 4:2; Heb 13:15
  35. Hebrews 12:29 : Ex 24:17; Dt 4:24; 9:3; Ps 97:3; Isa 33:14; S 2Th 1:7
New International Version (NIV)

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Psalm 113-114

Psalm 113

1 Praise the Lord.[a](A)

Praise the Lord, you his servants;(B)
praise the name of the Lord.
2 Let the name of the Lord be praised,(C)
both now and forevermore.(D)
3 From the rising of the sun(E) to the place where it sets,
the name of the Lord is to be praised.

4 The Lord is exalted(F) over all the nations,
his glory above the heavens.(G)
5 Who is like the Lord our God,(H)
the One who sits enthroned(I) on high,(J)
6 who stoops down to look(K)
on the heavens and the earth?

7 He raises the poor(L) from the dust
and lifts the needy(M) from the ash heap;
8 he seats them(N) with princes,
with the princes of his people.
9 He settles the childless(O) woman in her home
as a happy mother of children.

Praise the Lord.

Psalm 114

1 When Israel came out of Egypt,(P)
Jacob from a people of foreign tongue,
2 Judah(Q) became God’s sanctuary,(R)
Israel his dominion.

3 The sea looked and fled,(S)
the Jordan turned back;(T)
4 the mountains leaped(U) like rams,
the hills like lambs.

5 Why was it, sea, that you fled?(V)
Why, Jordan, did you turn back?
6 Why, mountains, did you leap like rams,
you hills, like lambs?

7 Tremble, earth,(W) at the presence of the Lord,
at the presence of the God of Jacob,
8 who turned the rock into a pool,
the hard rock into springs of water.(X)

Footnotes:

  1. Psalm 113:1 Hebrew Hallelu Yah; also in verse 9

Cross references:

  1. Psalm 113:1 : S Ps 22:23
  2. Psalm 113:1 : Ps 34:22; S 103:21; 134:1
  3. Psalm 113:2 : S Ps 30:4; 48:10; 145:21; 148:13; 149:3; Isa 12:4
  4. Psalm 113:2 : Ps 115:18; 131:3; Da 2:20
  5. Psalm 113:3 : Isa 24:15; 45:6; 59:19; Mal 1:11
  6. Psalm 113:4 : S Ps 99:2
  7. Psalm 113:4 : S Ps 8:1; S 57:11
  8. Psalm 113:5 : S Ex 8:10; S Ps 35:10
  9. Psalm 113:5 : S Ps 103:19
  10. Psalm 113:5 : S Job 16:19
  11. Psalm 113:6 : Ps 11:4; 138:6; Isa 57:15
  12. Psalm 113:7 : 1Sa 2:8; Ps 35:10; 68:10; 140:12
  13. Psalm 113:7 : Ps 107:41
  14. Psalm 113:8 : S 2Sa 9:11
  15. Psalm 113:9 : S 1Sa 2:5
  16. Psalm 114:1 : S Ex 13:3; S 29:46
  17. Psalm 114:2 : Ps 76:1
  18. Psalm 114:2 : S Ex 15:17; Ps 78:68-69
  19. Psalm 114:3 : Ex 14:21; Ps 77:16
  20. Psalm 114:3 : S Ex 15:8; S Jos 3:16
  21. Psalm 114:4 : S Jdg 5:5
  22. Psalm 114:5 : S Ex 14:21
  23. Psalm 114:7 : S Ex 15:14; S 1Ch 16:30
  24. Psalm 114:8 : S Ex 17:6; S Nu 20:11
New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Proverbs 27:18-20

18 The one who guards a fig tree will eat its fruit,(A)
and whoever protects their master will be honored.(B)

19 As water reflects the face,
so one’s life reflects the heart.[a]

20 Death and Destruction[b] are never satisfied,(C)
and neither are human eyes.(D)

Footnotes:

  1. Proverbs 27:19 Or so others reflect your heart back to you
  2. Proverbs 27:20 Hebrew Abaddon

Cross references:

  1. Proverbs 27:18 : 1Co 9:7
  2. Proverbs 27:18 : Lk 19:12-27
  3. Proverbs 27:20 : Pr 30:15-16; Hab 2:5
  4. Proverbs 27:20 : Ecc 1:8; 6:7
New International Version (NIV)

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The Daily Audio Bible Reading for Monday November 14, 2022 (NIV)

Ezekiel 29-30

A Prophecy Against Egypt

Judgment on Pharaoh

29 In the tenth year, in the tenth month on the twelfth day, the word of the Lord came to me:(A) 2 “Son of man, set your face against(B) Pharaoh king of Egypt(C) and prophesy against him and against all Egypt.(D) 3 Speak to him and say: ‘This is what the Sovereign Lord says:

“‘I am against you, Pharaoh(E) king of Egypt,
you great monster(F) lying among your streams.
You say, “The Nile(G) belongs to me;
I made it for myself.”
4 But I will put hooks(H) in your jaws
and make the fish of your streams stick to your scales.
I will pull you out from among your streams,
with all the fish sticking to your scales.(I)
5 I will leave you in the desert,
you and all the fish of your streams.
You will fall on the open field
and not be gathered(J) or picked up.
I will give you as food
to the beasts of the earth and the birds of the sky.(K)

6 Then all who live in Egypt will know that I am the Lord.

“‘You have been a staff of reed(L) for the people of Israel. 7 When they grasped you with their hands, you splintered(M) and you tore open their shoulders; when they leaned on you, you broke and their backs were wrenched.[a](N)

8 “‘Therefore this is what the Sovereign Lord says: I will bring a sword against you and kill both man and beast.(O) 9 Egypt will become a desolate wasteland. Then they will know that I am the Lord.

“‘Because you said, “The Nile(P) is mine; I made it,(Q)” 10 therefore I am against you(R) and against your streams, and I will make the land of Egypt(S) a ruin and a desolate waste(T) from Migdol(U) to Aswan,(V) as far as the border of Cush.[b](W) 11 The foot of neither man nor beast will pass through it; no one will live there for forty years.(X) 12 I will make the land of Egypt desolate(Y) among devastated lands, and her cities will lie desolate forty years among ruined cities. And I will disperse the Egyptians among the nations and scatter them through the countries.(Z)

13 “‘Yet this is what the Sovereign Lord says: At the end of forty years I will gather the Egyptians from the nations where they were scattered. 14 I will bring them back from captivity and return them to Upper Egypt,(AA) the land of their ancestry. There they will be a lowly(AB) kingdom.(AC) 15 It will be the lowliest of kingdoms and will never again exalt itself above the other nations.(AD) I will make it so weak that it will never again rule over the nations. 16 Egypt will no longer be a source of confidence(AE) for the people of Israel but will be a reminder(AF) of their sin in turning to her for help.(AG) Then they will know that I am the Sovereign Lord.(AH)’”

Nebuchadnezzar’s Reward

17 In the twenty-seventh year, in the first month on the first day, the word of the Lord came to me:(AI) 18 “Son of man, Nebuchadnezzar(AJ) king of Babylon drove his army in a hard campaign against Tyre; every head was rubbed bare(AK) and every shoulder made raw.(AL) Yet he and his army got no reward from the campaign he led against Tyre. 19 Therefore this is what the Sovereign Lord says: I am going to give Egypt to Nebuchadnezzar king(AM) of Babylon, and he will carry off its wealth. He will loot and plunder(AN) the land as pay for his army.(AO) 20 I have given him Egypt(AP) as a reward for his efforts because he and his army did it for me, declares the Sovereign Lord.(AQ)

21 “On that day I will make a horn[c](AR) grow for the Israelites, and I will open your mouth(AS) among them. Then they will know that I am the Lord.(AT)”

A Lament Over Egypt

30 The word of the Lord came to me: 2 “Son of man, prophesy and say: ‘This is what the Sovereign Lord says:

“‘Wail(AU) and say,
“Alas for that day!”
3 For the day is near,(AV)
the day of the Lord(AW) is near—
a day of clouds,
a time of doom for the nations.
4 A sword will come against Egypt,(AX)
and anguish will come upon Cush.[d](AY)
When the slain fall in Egypt,
her wealth will be carried away
and her foundations torn down.(AZ)

5 Cush and Libya,(BA) Lydia and all Arabia,(BB) Kub and the people(BC) of the covenant land will fall by the sword along with Egypt.(BD)

6 “‘This is what the Lord says:

“‘The allies of Egypt will fall
and her proud strength will fail.
From Migdol to Aswan(BE)
they will fall by the sword within her,
declares the Sovereign Lord.
7 “‘They will be desolate
among desolate lands,
and their cities will lie
among ruined cities.(BF)
8 Then they will know that I am the Lord,
when I set fire(BG) to Egypt
and all her helpers are crushed.(BH)

9 “‘On that day messengers will go out from me in ships to frighten Cush(BI) out of her complacency. Anguish(BJ) will take hold of them on the day of Egypt’s doom, for it is sure to come.(BK)

10 “‘This is what the Sovereign Lord says:

“‘I will put an end to the hordes of Egypt
by the hand of Nebuchadnezzar(BL) king of Babylon.(BM)
11 He and his army—the most ruthless of nations(BN)—
will be brought in to destroy the land.
They will draw their swords against Egypt
and fill the land with the slain.(BO)
12 I will dry up(BP) the waters of the Nile(BQ)
and sell the land to an evil nation;
by the hand of foreigners
I will lay waste(BR) the land and everything in it.

I the Lord have spoken.

13 “‘This is what the Sovereign Lord says:

“‘I will destroy the idols(BS)
and put an end to the images in Memphis.(BT)
No longer will there be a prince in Egypt,(BU)
and I will spread fear throughout the land.
14 I will lay(BV) waste Upper Egypt,
set fire to Zoan(BW)
and inflict punishment on Thebes.(BX)
15 I will pour out my wrath on Pelusium,
the stronghold of Egypt,
and wipe out the hordes of Thebes.
16 I will set fire(BY) to Egypt;
Pelusium will writhe in agony.
Thebes will be taken by storm;
Memphis(BZ) will be in constant distress.
17 The young men of Heliopolis(CA) and Bubastis
will fall by the sword,
and the cities themselves will go into captivity.
18 Dark will be the day at Tahpanhes(CB)
when I break the yoke of Egypt;(CC)
there her proud strength will come to an end.
She will be covered with clouds,
and her villages will go into captivity.(CD)
19 So I will inflict punishment(CE) on Egypt,
and they will know that I am the Lord.’”

Pharaoh’s Arms Are Broken

20 In the eleventh year, in the first month on the seventh day, the word of the Lord came to me:(CF) 21 “Son of man, I have broken the arm(CG) of Pharaoh(CH) king of Egypt. It has not been bound up to be healed(CI) or put in a splint so that it may become strong enough to hold a sword. 22 Therefore this is what the Sovereign Lord says: I am against Pharaoh king of Egypt.(CJ) I will break both his arms, the good arm as well as the broken one, and make the sword fall from his hand.(CK) 23 I will disperse the Egyptians among the nations and scatter them through the countries.(CL) 24 I will strengthen(CM) the arms of the king of Babylon and put my sword(CN) in his hand, but I will break the arms of Pharaoh, and he will groan(CO) before him like a mortally wounded man. 25 I will strengthen the arms of the king of Babylon, but the arms of Pharaoh will fall limp. Then they will know that I am the Lord, when I put my sword(CP) into the hand of the king of Babylon and he brandishes it against Egypt.(CQ) 26 I will disperse the Egyptians among the nations and scatter them through the countries. Then they will know that I am the Lord.(CR)”

Footnotes:

  1. Ezekiel 29:7 Syriac (see also Septuagint and Vulgate); Hebrew and you caused their backs to stand
  2. Ezekiel 29:10 That is, the upper Nile region
  3. Ezekiel 29:21 Horn here symbolizes strength.
  4. Ezekiel 30:4 That is, the upper Nile region; also in verses 5 and 9

Cross references:

  1. Ezekiel 29:1 : ver 17; S Eze 26:1
  2. Ezekiel 29:2 : S Eze 25:2
  3. Ezekiel 29:2 : S Jer 25:19
  4. Ezekiel 29:2 : Isa 19:1-17; Jer 46:2; Eze 30:1-26; 31:1-18; 32:1-32
  5. Ezekiel 29:3 : Jer 44:30
  6. Ezekiel 29:3 : S Ps 68:30; S 74:13; Eze 32:2
  7. Ezekiel 29:3 : S Jer 46:8
  8. Ezekiel 29:4 : S 2Ki 19:28; S Job 41:2
  9. Ezekiel 29:4 : Eze 38:4
  10. Ezekiel 29:5 : S Jer 8:2
  11. Ezekiel 29:5 : S Jer 7:33; 34:20; Eze 31:13; 32:4-6; 39:4
  12. Ezekiel 29:6 : S 2Ki 18:21
  13. Ezekiel 29:7 : 2Ki 18:21; Isa 36:6
  14. Ezekiel 29:7 : Jer 17:5; Eze 17:15-17
  15. Ezekiel 29:8 : Eze 25:13; 32:11-13
  16. Ezekiel 29:9 : S Jer 46:8
  17. Ezekiel 29:9 : Eze 30:7-8, 13-19
  18. Ezekiel 29:10 : S Jer 21:13
  19. Ezekiel 29:10 : S Ex 3:22
  20. Ezekiel 29:10 : S Jer 46:19
  21. Ezekiel 29:10 : S Ex 14:2
  22. Ezekiel 29:10 : Eze 30:6
  23. Ezekiel 29:10 : Isa 18:1; Eze 30:4
  24. Ezekiel 29:11 : Eze 32:13
  25. Ezekiel 29:12 : S Isa 34:10
  26. Ezekiel 29:12 : S Jer 46:19; Eze 30:7, 23, 26
  27. Ezekiel 29:14 : S Isa 11:11; Eze 30:14
  28. Ezekiel 29:14 : Eze 17:14
  29. Ezekiel 29:14 : S Isa 19:22; Jer 46:26
  30. Ezekiel 29:15 : Zec 10:11
  31. Ezekiel 29:16 : 2Ch 32:10
  32. Ezekiel 29:16 : S Nu 5:15
  33. Ezekiel 29:16 : S La 4:17
  34. Ezekiel 29:16 : Isa 20:5; S 30:2; Hos 8:13
  35. Ezekiel 29:17 : S ver 1; S Eze 24:1; 30:20; 40:1
  36. Ezekiel 29:18 : Jer 27:6; 39:1
  37. Ezekiel 29:18 : S Lev 13:40; S Job 1:20; S Jer 48:37
  38. Ezekiel 29:18 : Ge 49:15
  39. Ezekiel 29:19 : S Isa 19:4
  40. Ezekiel 29:19 : S Eze 26:5
  41. Ezekiel 29:19 : Jer 43:10-13; Eze 30:4, 10, 24-25; 32:11
  42. Ezekiel 29:20 : S Isa 43:3
  43. Ezekiel 29:20 : Isa 10:6-7; 45:1; S Jer 25:9
  44. Ezekiel 29:21 : S Ps 132:17; S Lk 1:69
  45. Ezekiel 29:21 : Eze 33:22
  46. Ezekiel 29:21 : S Eze 3:27
  47. Ezekiel 30:2 : S Isa 13:6; Jas 5:1
  48. Ezekiel 30:3 : S Eze 7:7; Joel 1:15; 2:1, 11; Ob 1:15
  49. Ezekiel 30:3 : ver 18; S Eze 7:12, 19; 32:7; 34:12
  50. Ezekiel 30:4 : Jer 25:19; Da 11:43
  51. Ezekiel 30:4 : S Ge 10:6; S Eze 29:10
  52. Ezekiel 30:4 : S Eze 29:19
  53. Ezekiel 30:5 : S Eze 27:10
  54. Ezekiel 30:5 : S 2Ch 9:14
  55. Ezekiel 30:5 : Jer 25:20
  56. Ezekiel 30:5 : Na 3:9
  57. Ezekiel 30:6 : Eze 29:10
  58. Ezekiel 30:7 : S Eze 29:12
  59. Ezekiel 30:8 : S Jer 49:27; Eze 39:6; Am 1:4, 7, 10; Na 1:6
  60. Ezekiel 30:8 : S Eze 29:9
  61. Ezekiel 30:9 : S Ge 10:6
  62. Ezekiel 30:9 : Isa 23:5
  63. Ezekiel 30:9 : Eze 32:9-10; Zep 2:12
  64. Ezekiel 30:10 : Jer 39:1
  65. Ezekiel 30:10 : S Eze 29:19
  66. Ezekiel 30:11 : S Eze 28:7
  67. Ezekiel 30:11 : ver 24-25
  68. Ezekiel 30:12 : S Isa 19:6
  69. Ezekiel 30:12 : S Jer 46:8; Eze 29:9
  70. Ezekiel 30:12 : S Eze 19:7
  71. Ezekiel 30:13 : S Jer 43:12; S Eze 6:6
  72. Ezekiel 30:13 : S Isa 19:13
  73. Ezekiel 30:13 : Zec 10:11
  74. Ezekiel 30:14 : S Eze 29:14
  75. Ezekiel 30:14 : S Nu 13:22
  76. Ezekiel 30:14 : S Jer 46:25
  77. Ezekiel 30:16 : S Jos 7:15
  78. Ezekiel 30:16 : S Isa 19:13
  79. Ezekiel 30:17 : Ge 41:45
  80. Ezekiel 30:18 : S Jer 43:7
  81. Ezekiel 30:18 : S Lev 26:13; S Isa 9:4
  82. Ezekiel 30:18 : S ver 3
  83. Ezekiel 30:19 : Eze 28:22
  84. Ezekiel 30:20 : S Eze 26:1; S 29:17; 31:1; 32:1
  85. Ezekiel 30:21 : S Jer 48:25
  86. Ezekiel 30:21 : S Jer 44:30
  87. Ezekiel 30:21 : Jer 30:13; 46:11
  88. Ezekiel 30:22 : S Ge 15:18; S Jer 46:25
  89. Ezekiel 30:22 : Ps 37:17; Zec 11:17
  90. Ezekiel 30:23 : S Eze 29:12
  91. Ezekiel 30:24 : Zec 10:6, 12; 12:5
  92. Ezekiel 30:24 : S Eze 21:14; Zep 2:12
  93. Ezekiel 30:24 : Jer 51:52
  94. Ezekiel 30:25 : 1Ch 21:12
  95. Ezekiel 30:25 : S Isa 10:5; 45:1, 5; S Eze 29:19
  96. Ezekiel 30:26 : S Eze 29:12
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Hebrews 11:32-12:13

32 And what more shall I say? I do not have time to tell about Gideon,(A) Barak,(B) Samson(C) and Jephthah,(D) about David(E) and Samuel(F) and the prophets, 33 who through faith conquered kingdoms,(G) administered justice, and gained what was promised; who shut the mouths of lions,(H) 34 quenched the fury of the flames,(I) and escaped the edge of the sword;(J) whose weakness was turned to strength;(K) and who became powerful in battle and routed foreign armies.(L) 35 Women received back their dead, raised to life again.(M) There were others who were tortured, refusing to be released so that they might gain an even better resurrection. 36 Some faced jeers and flogging,(N) and even chains and imprisonment.(O) 37 They were put to death by stoning;[a](P) they were sawed in two; they were killed by the sword.(Q) They went about in sheepskins and goatskins,(R) destitute, persecuted and mistreated— 38 the world was not worthy of them. They wandered in deserts and mountains, living in caves(S) and in holes in the ground.

39 These were all commended(T) for their faith, yet none of them received what had been promised,(U) 40 since God had planned something better for us so that only together with us(V) would they be made perfect.(W)

12 Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run(X) with perseverance(Y) the race marked out for us, 2 fixing our eyes on Jesus,(Z) the pioneer(AA) and perfecter of faith. For the joy set before him he endured the cross,(AB) scorning its shame,(AC) and sat down at the right hand of the throne of God.(AD) 3 Consider him who endured such opposition from sinners, so that you will not grow weary(AE) and lose heart.

God Disciplines His Children

4 In your struggle against sin, you have not yet resisted to the point of shedding your blood.(AF) 5 And have you completely forgotten this word of encouragement that addresses you as a father addresses his son? It says,

“My son, do not make light of the Lord’s discipline,
and do not lose heart(AG) when he rebukes you,
6 because the Lord disciplines the one he loves,(AH)
and he chastens everyone he accepts as his son.”[b](AI)

7 Endure hardship as discipline; God is treating you as his children.(AJ) For what children are not disciplined by their father? 8 If you are not disciplined—and everyone undergoes discipline(AK)—then you are not legitimate, not true sons and daughters at all. 9 Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of spirits(AL) and live!(AM) 10 They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in his holiness.(AN) 11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace(AO) for those who have been trained by it.

12 Therefore, strengthen your feeble arms and weak knees.(AP) 13 “Make level paths for your feet,”[c](AQ) so that the lame may not be disabled, but rather healed.(AR)

Footnotes:

  1. Hebrews 11:37 Some early manuscripts stoning; they were put to the test;
  2. Hebrews 12:6 Prov. 3:11,12 (see Septuagint)
  3. Hebrews 12:13 Prov. 4:26

Cross references:

  1. Hebrews 11:32 : Jdg 6-8
  2. Hebrews 11:32 : Jdg 4-5
  3. Hebrews 11:32 : Jdg 13-16
  4. Hebrews 11:32 : Jdg 11-12
  5. Hebrews 11:32 : 1Sa 16:1, 13
  6. Hebrews 11:32 : 1Sa 1:20
  7. Hebrews 11:33 : 2Sa 8:1-3
  8. Hebrews 11:33 : Da 6:22
  9. Hebrews 11:34 : Da 3:19-27
  10. Hebrews 11:34 : Ex 18:4
  11. Hebrews 11:34 : 2Ki 20:7
  12. Hebrews 11:34 : Jdg 15:8
  13. Hebrews 11:35 : 1Ki 17:22, 23; 2Ki 4:36, 37
  14. Hebrews 11:36 : Jer 20:2; 37:15
  15. Hebrews 11:36 : Ge 39:20
  16. Hebrews 11:37 : 2Ch 24:21
  17. Hebrews 11:37 : 1Ki 19:10; Jer 26:23
  18. Hebrews 11:37 : 2Ki 1:8
  19. Hebrews 11:38 : 1Ki 18:4; 19:9
  20. Hebrews 11:39 : ver 2, 4
  21. Hebrews 11:39 : ver 13; Heb 10:36
  22. Hebrews 11:40 : Rev 6:11
  23. Hebrews 11:40 : S Heb 2:10
  24. Hebrews 12:1 : S 1Co 9:24
  25. Hebrews 12:1 : S Heb 10:36
  26. Hebrews 12:2 : Ps 25:15
  27. Hebrews 12:2 : Heb 2:10
  28. Hebrews 12:2 : Php 2:8, 9; Heb 2:9
  29. Hebrews 12:2 : Heb 13:13
  30. Hebrews 12:2 : S Mk 16:19
  31. Hebrews 12:3 : Gal 6:9; Rev 2:3
  32. Hebrews 12:4 : Heb 10:32-34; 13:13
  33. Hebrews 12:5 : ver 3
  34. Hebrews 12:6 : Ps 94:12; 119:75; Rev 3:19
  35. Hebrews 12:6 : Pr 3:11, 12
  36. Hebrews 12:7 : Dt 8:5; 2Sa 7:14; Pr 13:24
  37. Hebrews 12:8 : 1Pe 5:9
  38. Hebrews 12:9 : Nu 16:22; 27:16; Rev 22:6
  39. Hebrews 12:9 : Isa 38:16
  40. Hebrews 12:10 : S 2Pe 1:4
  41. Hebrews 12:11 : Isa 32:17; Jas 3:17, 18
  42. Hebrews 12:12 : Isa 35:3
  43. Hebrews 12:13 : Pr 4:26
  44. Hebrews 12:13 : Gal 6:1
New International Version (NIV)

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Psalm 112

Psalm 112[a]

1 Praise the Lord.[b](A)

Blessed are those(B) who fear the Lord,(C)
who find great delight(D) in his commands.

2 Their children(E) will be mighty in the land;
the generation of the upright will be blessed.
3 Wealth and riches(F) are in their houses,
and their righteousness endures(G) forever.
4 Even in darkness light dawns(H) for the upright,
for those who are gracious and compassionate and righteous.(I)
5 Good will come to those who are generous and lend freely,(J)
who conduct their affairs with justice.

6 Surely the righteous will never be shaken;(K)
they will be remembered(L) forever.
7 They will have no fear of bad news;
their hearts are steadfast,(M) trusting in the Lord.(N)
8 Their hearts are secure, they will have no fear;(O)
in the end they will look in triumph on their foes.(P)
9 They have freely scattered their gifts to the poor,(Q)
their righteousness endures(R) forever;
their horn[c] will be lifted(S) high in honor.

10 The wicked will see(T) and be vexed,
they will gnash their teeth(U) and waste away;(V)
the longings of the wicked will come to nothing.(W)

Footnotes:

  1. Psalm 112:1 This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.
  2. Psalm 112:1 Hebrew Hallelu Yah
  3. Psalm 112:9 Horn here symbolizes dignity.

Cross references:

  1. Psalm 112:1 : Ps 33:2; 103:1; 150:1
  2. Psalm 112:1 : Ps 1:1-2
  3. Psalm 112:1 : S Job 1:8; Ps 103:11; 115:13; 128:1
  4. Psalm 112:1 : S Ps 1:2; 119:14, 16, 47, 92
  5. Psalm 112:2 : Ps 25:13; 37:26; 128:2-4
  6. Psalm 112:3 : S Dt 8:18
  7. Psalm 112:3 : S Ps 37:6; S 111:3
  8. Psalm 112:4 : S Ps 18:28
  9. Psalm 112:4 : Ps 5:12
  10. Psalm 112:5 : S Ps 37:21, 26; Lk 6:35
  11. Psalm 112:6 : S Ps 15:5; S 55:22
  12. Psalm 112:6 : Pr 10:7; Ecc 2:16
  13. Psalm 112:7 : Ps 57:7; 108:1
  14. Psalm 112:7 : S Ps 28:7; 56:3-4; S Isa 12:2
  15. Psalm 112:8 : Ps 3:6; 27:1; 56:11; Pr 1:33; Isa 12:2
  16. Psalm 112:8 : S Ps 54:7
  17. Psalm 112:9 : Lk 19:8; Ac 9:36; 2Co 9:9*
  18. Psalm 112:9 : S Ps 111:3
  19. Psalm 112:9 : S Ps 75:10
  20. Psalm 112:10 : Ps 86:17
  21. Psalm 112:10 : S Ps 37:12; S Mt 8:12
  22. Psalm 112:10 : S Ps 34:21
  23. Psalm 112:10 : S Job 8:13
New International Version (NIV)

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Proverbs 27:17

17 As iron sharpens iron,
so one person sharpens another.

New International Version (NIV)

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The Daily Audio Bible Reading for Sunday November 13, 2022 (NIV)

Ezekiel 27-28

A Lament Over Tyre

27 The word of the Lord came to me: 2 “Son of man, take up a lament(A) concerning Tyre. 3 Say to Tyre,(B) situated at the gateway to the sea,(C) merchant of peoples on many coasts, ‘This is what the Sovereign Lord says:

“‘You say, Tyre,
“I am perfect in beauty.(D)”
4 Your domain was on the high seas;
your builders brought your beauty to perfection.(E)
5 They made all your timbers
of juniper from Senir[a];(F)
they took a cedar from Lebanon(G)
to make a mast for you.
6 Of oaks(H) from Bashan
they made your oars;
of cypress wood[b] from the coasts of Cyprus(I)
they made your deck, adorned with ivory.
7 Fine embroidered linen(J) from Egypt was your sail
and served as your banner;
your awnings were of blue and purple(K)
from the coasts of Elishah.(L)
8 Men of Sidon and Arvad(M) were your oarsmen;
your skilled men, Tyre, were aboard as your sailors.(N)
9 Veteran craftsmen of Byblos(O) were on board
as shipwrights to caulk your seams.
All the ships of the sea(P) and their sailors
came alongside to trade for your wares.

10 “‘Men of Persia,(Q) Lydia(R) and Put(S)
served as soldiers in your army.
They hung their shields(T) and helmets on your walls,
bringing you splendor.
11 Men of Arvad and Helek
guarded your walls on every side;
men of Gammad
were in your towers.
They hung their shields around your walls;
they brought your beauty to perfection.(U)

12 “‘Tarshish(V) did business with you because of your great wealth of goods;(W) they exchanged silver, iron, tin and lead for your merchandise.

13 “‘Greece,(X) Tubal and Meshek(Y) did business with you; they traded human beings(Z) and articles of bronze for your wares.

14 “‘Men of Beth Togarmah(AA) exchanged chariot horses, cavalry horses and mules for your merchandise.

15 “‘The men of Rhodes[c](AB) traded with you, and many coastlands(AC) were your customers; they paid you with ivory(AD) tusks and ebony.

16 “‘Aram[d](AE) did business with you because of your many products; they exchanged turquoise,(AF) purple fabric, embroidered work, fine linen,(AG) coral(AH) and rubies for your merchandise.

17 “‘Judah and Israel traded with you; they exchanged wheat(AI) from Minnith(AJ) and confections,[e] honey, olive oil and balm(AK) for your wares.(AL)

18 “‘Damascus(AM) did business with you because of your many products and great wealth of goods.(AN) They offered wine from Helbon, wool from Zahar 19 and casks of wine from Izal(AO) in exchange for your wares: wrought iron, cassia(AP) and calamus.

20 “‘Dedan(AQ) traded in saddle blankets with you.

21 “‘Arabia(AR) and all the princes of Kedar(AS) were your customers; they did business with you in lambs, rams and goats.

22 “‘The merchants of Sheba(AT) and Raamah traded with you; for your merchandise they exchanged the finest of all kinds of spices(AU) and precious stones, and gold.(AV)

23 “‘Harran,(AW) Kanneh and Eden(AX) and merchants of Sheba, Ashur(AY) and Kilmad traded with you. 24 In your marketplace they traded with you beautiful garments, blue fabric, embroidered work and multicolored rugs with cords twisted and tightly knotted.

25 “‘The ships of Tarshish(AZ) serve
as carriers for your wares.
You are filled with heavy cargo
as you sail the sea.(BA)
26 Your oarsmen take you
out to the high seas.
But the east wind(BB) will break you to pieces
far out at sea.
27 Your wealth,(BC) merchandise and wares,
your mariners, sailors and shipwrights,
your merchants and all your soldiers,
and everyone else on board
will sink into the heart of the sea(BD)
on the day of your shipwreck.
28 The shorelands will quake(BE)
when your sailors cry out.
29 All who handle the oars
will abandon their ships;
the mariners and all the sailors
will stand on the shore.
30 They will raise their voice
and cry bitterly over you;
they will sprinkle dust(BF) on their heads
and roll(BG) in ashes.(BH)
31 They will shave their heads(BI) because of you
and will put on sackcloth.
They will weep(BJ) over you with anguish of soul
and with bitter mourning.(BK)
32 As they wail and mourn over you,
they will take up a lament(BL) concerning you:
“Who was ever silenced like Tyre,
surrounded by the sea?(BM)”
33 When your merchandise went out on the seas,(BN)
you satisfied many nations;
with your great wealth(BO) and your wares
you enriched the kings of the earth.
34 Now you are shattered by the sea
in the depths of the waters;
your wares and all your company
have gone down with you.(BP)
35 All who live in the coastlands(BQ)
are appalled(BR) at you;
their kings shudder with horror
and their faces are distorted with fear.(BS)
36 The merchants among the nations scoff at you;(BT)
you have come to a horrible end
and will be no more.(BU)’”

A Prophecy Against the King of Tyre

28 The word of the Lord came to me: 2 “Son of man(BV), say to the ruler of Tyre, ‘This is what the Sovereign Lord says:

“‘In the pride of your heart
you say, “I am a god;
I sit on the throne(BW) of a god
in the heart of the seas.”(BX)
But you are a mere mortal and not a god,
though you think you are as wise as a god.(BY)
3 Are you wiser than Daniel[f]?(BZ)
Is no secret hidden from you?
4 By your wisdom and understanding
you have gained wealth for yourself
and amassed gold and silver
in your treasuries.(CA)
5 By your great skill in trading(CB)
you have increased your wealth,(CC)
and because of your wealth
your heart has grown proud.(CD)

6 “‘Therefore this is what the Sovereign Lord says:

“‘Because you think you are wise,
as wise as a god,
7 I am going to bring foreigners against you,
the most ruthless of nations;(CE)
they will draw their swords against your beauty and wisdom(CF)
and pierce your shining splendor.(CG)
8 They will bring you down to the pit,(CH)
and you will die a violent death(CI)
in the heart of the seas.(CJ)
9 Will you then say, “I am a god,”
in the presence of those who kill you?
You will be but a mortal, not a god,(CK)
in the hands of those who slay you.(CL)
10 You will die the death of the uncircumcised(CM)
at the hands of foreigners.

I have spoken, declares the Sovereign Lord.’”

11 The word of the Lord came to me: 12 “Son of man, take up a lament(CN) concerning the king of Tyre and say to him: ‘This is what the Sovereign Lord says:

“‘You were the seal of perfection,
full of wisdom and perfect in beauty.(CO)
13 You were in Eden,(CP)
the garden of God;(CQ)
every precious stone(CR) adorned you:
carnelian, chrysolite and emerald,
topaz, onyx and jasper,
lapis lazuli, turquoise(CS) and beryl.[g]
Your settings and mountings[h] were made of gold;
on the day you were created they were prepared.(CT)
14 You were anointed(CU) as a guardian cherub,(CV)
for so I ordained you.
You were on the holy mount of God;
you walked among the fiery stones.
15 You were blameless in your ways
from the day you were created
till wickedness was found in you.
16 Through your widespread trade
you were filled with violence,(CW)
and you sinned.
So I drove you in disgrace from the mount of God,
and I expelled you, guardian cherub,(CX)
from among the fiery stones.
17 Your heart became proud(CY)
on account of your beauty,
and you corrupted your wisdom
because of your splendor.
So I threw you to the earth;
I made a spectacle of you before kings.(CZ)
18 By your many sins and dishonest trade
you have desecrated your sanctuaries.
So I made a fire(DA) come out from you,
and it consumed you,
and I reduced you to ashes(DB) on the ground
in the sight of all who were watching.(DC)
19 All the nations who knew you
are appalled(DD) at you;
you have come to a horrible end
and will be no more.(DE)’”

A Prophecy Against Sidon

20 The word of the Lord came to me: 21 “Son of man, set your face against(DF) Sidon;(DG) prophesy against her 22 and say: ‘This is what the Sovereign Lord says:

“‘I am against you, Sidon,
and among you I will display my glory.(DH)
You will know that I am the Lord,
when I inflict punishment(DI) on you
and within you am proved to be holy.(DJ)
23 I will send a plague upon you
and make blood flow in your streets.
The slain will fall within you,
with the sword against you on every side.
Then you will know that I am the Lord.(DK)

24 “‘No longer will the people of Israel have malicious neighbors who are painful briers and sharp thorns.(DL) Then they will know that I am the Sovereign Lord.

25 “‘This is what the Sovereign Lord says: When I gather(DM) the people of Israel from the nations where they have been scattered,(DN) I will be proved holy(DO) through them in the sight of the nations. Then they will live in their own land, which I gave to my servant Jacob.(DP) 26 They will live there in safety(DQ) and will build houses and plant(DR) vineyards; they will live in safety when I inflict punishment(DS) on all their neighbors who maligned them. Then they will know that I am the Lord their God.(DT)’”

Footnotes:

  1. Ezekiel 27:5 That is, Mount Hermon
  2. Ezekiel 27:6 Targum; the Masoretic Text has a different division of the consonants.
  3. Ezekiel 27:15 Septuagint; Hebrew Dedan
  4. Ezekiel 27:16 Most Hebrew manuscripts; some Hebrew manuscripts and Syriac Edom
  5. Ezekiel 27:17 The meaning of the Hebrew for this word is uncertain.
  6. Ezekiel 28:3 Or Danel, a man of renown in ancient literature
  7. Ezekiel 28:13 The precise identification of some of these precious stones is uncertain.
  8. Ezekiel 28:13 The meaning of the Hebrew for this phrase is uncertain.

Cross references:

  1. Ezekiel 27:2 : S Eze 19:1
  2. Ezekiel 27:3 : S Ps 83:7
  3. Ezekiel 27:3 : ver 33; Hos 9:13
  4. Ezekiel 27:3 : S Isa 23:9; S Eze 16:15
  5. Ezekiel 27:4 : Eze 28:12
  6. Ezekiel 27:5 : S Dt 3:9
  7. Ezekiel 27:5 : S Isa 2:13
  8. Ezekiel 27:6 : Nu 21:33; S Ps 29:9; Jer 22:20; Zec 11:2
  9. Ezekiel 27:6 : S Ge 10:4; Isa 23:12
  10. Ezekiel 27:7 : S Ex 26:36; S Isa 19:9
  11. Ezekiel 27:7 : Ex 25:4; Jer 10:9
  12. Ezekiel 27:7 : Ge 10:4
  13. Ezekiel 27:8 : Ge 10:18
  14. Ezekiel 27:8 : 1Ki 9:27
  15. Ezekiel 27:9 : S Jos 13:5
  16. Ezekiel 27:9 : S Ps 104:26
  17. Ezekiel 27:10 : 2Ch 36:20; Ezr 1:1; Eze 38:5; Da 8:20
  18. Ezekiel 27:10 : S Isa 66:19
  19. Ezekiel 27:10 : S Ge 10:6; Eze 30:5; Na 3:9
  20. Ezekiel 27:10 : SS 4:4
  21. Ezekiel 27:11 : ver 27
  22. Ezekiel 27:12 : S Ge 10:4
  23. Ezekiel 27:12 : ver 18, 33
  24. Ezekiel 27:13 : Joel 3:6
  25. Ezekiel 27:13 : Ge 10:2; Isa 66:19; Eze 32:26; 38:2; 39:1
  26. Ezekiel 27:13 : Rev 18:13
  27. Ezekiel 27:14 : S Ge 10:3
  28. Ezekiel 27:15 : S Ge 10:7
  29. Ezekiel 27:15 : S Jer 25:22
  30. Ezekiel 27:15 : 1Ki 10:22; Rev 18:12
  31. Ezekiel 27:16 : Jdg 10:6; Isa 7:1-8
  32. Ezekiel 27:16 : Ex 28:18; 39:11; Eze 28:13
  33. Ezekiel 27:16 : S Eze 16:10
  34. Ezekiel 27:16 : Job 28:18
  35. Ezekiel 27:17 : S 1Ki 5:9
  36. Ezekiel 27:17 : Jdg 11:33
  37. Ezekiel 27:17 : S Ge 43:11
  38. Ezekiel 27:17 : Ac 12:20
  39. Ezekiel 27:18 : S Ge 14:15; Eze 47:16-18
  40. Ezekiel 27:18 : S ver 12
  41. Ezekiel 27:19 : Ge 10:27
  42. Ezekiel 27:19 : S Ex 30:24
  43. Ezekiel 27:20 : S Ge 10:7
  44. Ezekiel 27:21 : S 2Ch 9:14
  45. Ezekiel 27:21 : S Ge 25:13; Isa 21:17
  46. Ezekiel 27:22 : S Ge 10:7, 28
  47. Ezekiel 27:22 : S Ge 43:11
  48. Ezekiel 27:22 : Rev 18:12
  49. Ezekiel 27:23 : S Ge 11:26
  50. Ezekiel 27:23 : S Isa 37:12
  51. Ezekiel 27:23 : S Ge 10:22; S Nu 24:24
  52. Ezekiel 27:25 : S Ge 10:4; Isa 2:16 fn
  53. Ezekiel 27:25 : Rev 18:3
  54. Ezekiel 27:26 : S Ge 41:6; Jer 18:17
  55. Ezekiel 27:27 : Pr 11:4
  56. Ezekiel 27:27 : Eze 28:8
  57. Ezekiel 27:28 : S Jer 49:21
  58. Ezekiel 27:30 : S Jos 7:6; S 2Sa 1:2
  59. Ezekiel 27:30 : S Jer 6:26
  60. Ezekiel 27:30 : Rev 18:18-19
  61. Ezekiel 27:31 : S Lev 13:40; S Job 1:20; S Isa 3:17; S Jer 48:37
  62. Ezekiel 27:31 : S Isa 16:9; Rev 18:15
  63. Ezekiel 27:31 : S Est 4:1; Job 3:20; Isa 22:12; Jer 6:26; S La 2:10; S Eze 7:18
  64. Ezekiel 27:32 : S Eze 19:1
  65. Ezekiel 27:32 : Isa 23:1-6; Eze 26:5
  66. Ezekiel 27:33 : S ver 3
  67. Ezekiel 27:33 : S ver 12; Eze 28:4-5
  68. Ezekiel 27:34 : Zec 9:4
  69. Ezekiel 27:35 : S Eze 26:15
  70. Ezekiel 27:35 : S Lev 26:32; S Job 18:20
  71. Ezekiel 27:35 : S Eze 26:17-18; 32:10
  72. Ezekiel 27:36 : Jer 19:8; S 49:17; S 50:13; Zep 2:15
  73. Ezekiel 27:36 : S Ps 37:10, 36; S Eze 26:21
  74. Ezekiel 28:2 : S Isa 13:11
  75. Ezekiel 28:2 : S Isa 14:13
  76. Ezekiel 28:2 : Zep 2:15
  77. Ezekiel 28:2 : S Ge 3:5; S Ps 9:20; 82:6-7; S Eze 16:49; 2Th 2:4
  78. Ezekiel 28:3 : S Eze 14:14; Da 1:20; 2:20-23, 28; 5:11-12
  79. Ezekiel 28:4 : Isa 10:13; Zec 9:3
  80. Ezekiel 28:5 : S Isa 23:8
  81. Ezekiel 28:5 : S Jer 9:23; S Eze 27:33
  82. Ezekiel 28:5 : S Job 31:25; Ps 52:7; 62:10; Hos 12:8; 13:6
  83. Ezekiel 28:7 : Eze 30:11; 31:12; 32:12; Hab 1:6
  84. Ezekiel 28:7 : Jer 9:23
  85. Ezekiel 28:7 : S Eze 7:24
  86. Ezekiel 28:8 : S Ps 55:23; Eze 32:30
  87. Ezekiel 28:8 : Rev 18:7
  88. Ezekiel 28:8 : S Eze 26:12; 27:27
  89. Ezekiel 28:9 : S Isa 31:3
  90. Ezekiel 28:9 : S Eze 16:49
  91. Ezekiel 28:10 : S 1Sa 14:6; S Jer 9:26; Eze 32:19, 24
  92. Ezekiel 28:12 : S Eze 19:1
  93. Ezekiel 28:12 : Eze 27:2-4
  94. Ezekiel 28:13 : S Ge 2:8
  95. Ezekiel 28:13 : Eze 31:8-9
  96. Ezekiel 28:13 : Rev 17:4
  97. Ezekiel 28:13 : S Eze 27:16
  98. Ezekiel 28:13 : Isa 14:11; Rev 21:20
  99. Ezekiel 28:14 : Ex 30:26; 40:9
  100. Ezekiel 28:14 : Ex 25:17-20
  101. Ezekiel 28:16 : S Ge 6:11; Hab 2:17
  102. Ezekiel 28:16 : S Ge 3:24
  103. Ezekiel 28:17 : Isa 10:12; Eze 16:49; 31:10
  104. Ezekiel 28:17 : S Eze 19:12
  105. Ezekiel 28:18 : Ob 1:18
  106. Ezekiel 28:18 : Mal 4:3
  107. Ezekiel 28:18 : Zec 9:2-4
  108. Ezekiel 28:19 : S Lev 26:32
  109. Ezekiel 28:19 : S Jer 51:64; S Eze 26:21
  110. Ezekiel 28:21 : S Eze 13:17
  111. Ezekiel 28:21 : S Ge 10:15; S Jer 25:22
  112. Ezekiel 28:22 : Eze 39:13
  113. Ezekiel 28:22 : Eze 30:19
  114. Ezekiel 28:22 : S Lev 10:3
  115. Ezekiel 28:23 : S Eze 5:17; 38:22
  116. Ezekiel 28:24 : S Isa 5:6; S Eze 2:6
  117. Ezekiel 28:25 : Ps 106:47; Jer 32:37
  118. Ezekiel 28:25 : S Isa 11:12
  119. Ezekiel 28:25 : S Eze 20:41
  120. Ezekiel 28:25 : Jer 12:15; 23:8; S Eze 11:17; 34:27; 37:25
  121. Ezekiel 28:26 : S Lev 25:18; S 1Ki 4:25; S Jer 17:25
  122. Ezekiel 28:26 : S Dt 20:6
  123. Ezekiel 28:26 : S Ps 149:9
  124. Ezekiel 28:26 : S Isa 65:21; S Jer 32:15; Eze 38:8; 39:26-27; Hos 2:15; 11:11; Am 9:14-15
New International Version (NIV)

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Hebrews 11:17-31

17 By faith Abraham, when God tested him, offered Isaac as a sacrifice.(A) He who had embraced the promises was about to sacrifice his one and only son, 18 even though God had said to him, “It is through Isaac that your offspring will be reckoned.”[a](B) 19 Abraham reasoned that God could even raise the dead,(C) and so in a manner of speaking he did receive Isaac back from death.

20 By faith Isaac blessed Jacob and Esau in regard to their future.(D)

21 By faith Jacob, when he was dying, blessed each of Joseph’s sons,(E) and worshiped as he leaned on the top of his staff.

22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions concerning the burial of his bones.(F)

23 By faith Moses’ parents hid him for three months after he was born,(G) because they saw he was no ordinary child, and they were not afraid of the king’s edict.(H)

24 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter.(I) 25 He chose to be mistreated(J) along with the people of God rather than to enjoy the fleeting pleasures of sin. 26 He regarded disgrace(K) for the sake of Christ(L) as of greater value than the treasures of Egypt, because he was looking ahead to his reward.(M) 27 By faith he left Egypt,(N) not fearing the king’s anger; he persevered because he saw him who is invisible. 28 By faith he kept the Passover and the application of blood, so that the destroyer(O) of the firstborn would not touch the firstborn of Israel.(P)

29 By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.(Q)

30 By faith the walls of Jericho fell, after the army had marched around them for seven days.(R)

31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.[b](S)

Footnotes:

  1. Hebrews 11:18 Gen. 21:12
  2. Hebrews 11:31 Or unbelieving

Cross references:

  1. Hebrews 11:17 : Ge 22:1-10; Jas 2:21
  2. Hebrews 11:18 : Ge 21:12; Ro 9:7
  3. Hebrews 11:19 : Ro 4:21; S Jn 5:21
  4. Hebrews 11:20 : Ge 27:27-29, 39, 40
  5. Hebrews 11:21 : Ge 48:1, 8-22
  6. Hebrews 11:22 : Ge 50:24, 25; Ex 13:19; Jos 24:32
  7. Hebrews 11:23 : Ex 2:2
  8. Hebrews 11:23 : Ex 1:16, 22
  9. Hebrews 11:24 : Ex 2:10, 11
  10. Hebrews 11:25 : ver 37
  11. Hebrews 11:26 : Heb 13:13
  12. Hebrews 11:26 : Lk 14:33
  13. Hebrews 11:26 : Heb 10:35
  14. Hebrews 11:27 : Ex 12:50, 51
  15. Hebrews 11:28 : 1Co 10:10
  16. Hebrews 11:28 : Ex 12:21-23
  17. Hebrews 11:29 : Ex 14:21-31
  18. Hebrews 11:30 : Jos 6:12-20
  19. Hebrews 11:31 : Jos 2:1, 9-14; 6:22-25; Jas 2:25
New International Version (NIV)

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Psalm 111

Psalm 111[a]

1 Praise the Lord.[b]

I will extol the Lord(A) with all my heart(B)
in the council(C) of the upright and in the assembly.(D)

2 Great are the works(E) of the Lord;
they are pondered by all(F) who delight in them.
3 Glorious and majestic are his deeds,
and his righteousness endures(G) forever.
4 He has caused his wonders to be remembered;
the Lord is gracious and compassionate.(H)
5 He provides food(I) for those who fear him;(J)
he remembers his covenant(K) forever.

6 He has shown his people the power of his works,(L)
giving them the lands of other nations.(M)
7 The works of his hands(N) are faithful and just;
all his precepts are trustworthy.(O)
8 They are established for ever(P) and ever,
enacted in faithfulness and uprightness.
9 He provided redemption(Q) for his people;
he ordained his covenant forever—
holy and awesome(R) is his name.

10 The fear of the Lord(S) is the beginning of wisdom;(T)
all who follow his precepts have good understanding.(U)
To him belongs eternal praise.(V)

Footnotes:

  1. Psalm 111:1 This psalm is an acrostic poem, the lines of which begin with the successive letters of the Hebrew alphabet.
  2. Psalm 111:1 Hebrew Hallelu Yah

Cross references:

  1. Psalm 111:1 : Ps 34:1; 109:30; 115:18; 145:10
  2. Psalm 111:1 : S Ps 9:1
  3. Psalm 111:1 : Ps 89:7
  4. Psalm 111:1 : S Ps 1:5
  5. Psalm 111:2 : S Job 36:24; Ps 143:5; Rev 15:3
  6. Psalm 111:2 : Ps 64:9
  7. Psalm 111:3 : Ps 112:3, 9; 119:142
  8. Psalm 111:4 : S Dt 4:31; S Ps 86:15
  9. Psalm 111:5 : S Ge 1:30; S Ps 37:25; Mt 6:26, 31-33
  10. Psalm 111:5 : Ps 103:11
  11. Psalm 111:5 : S 1Ch 16:15; S Ps 105:8
  12. Psalm 111:6 : Ps 64:9; S 66:3, 5
  13. Psalm 111:6 : S Ps 105:44
  14. Psalm 111:7 : S Ps 92:4
  15. Psalm 111:7 : Ps 19:7; 119:128
  16. Psalm 111:8 : Ps 119:89, 152, 160; Isa 40:8; S Mt 5:18
  17. Psalm 111:9 : Ps 34:22; S 103:4; 130:7; Lk 1:68
  18. Psalm 111:9 : Ps 30:4; 99:3; Lk 1:49
  19. Psalm 111:10 : S Job 23:15; S Ps 19:9
  20. Psalm 111:10 : Dt 4:6
  21. Psalm 111:10 : S Dt 4:6; Ps 119:98, 104, 130
  22. Psalm 111:10 : Ps 28:6; 89:52
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Proverbs 27:15-16

15 A quarrelsome wife is like the dripping(A)
of a leaky roof in a rainstorm;
16 restraining her is like restraining the wind
or grasping oil with the hand.

Cross references:

  1. Proverbs 27:15 : S Est 1:18
New International Version (NIV)

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The Daily Audio Bible Reading for Saturday November 12, 2022 (NIV)

Ezekiel 24-26

The Boiling Pot

24 The Lord’s message came to me in the ninth year, in the tenth month, on the tenth day of the month:[a] 2 “Son of man, write down the name of this day, this very day. The king of Babylon has laid siege[b] to Jerusalem this very day. 3 Recite a proverb to this rebellious house[c] and say to them, ‘This is what the Sovereign Lord says:

“‘Set on the pot,[d] set it on,
pour water in it too;
4 add the pieces of meat to it,
every good piece,
the thigh and the shoulder;
fill it with choice bones.
5 Take the choice bone of the flock,
heap up wood under it;
boil rapidly,
and boil its bones in it.

6 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed,
the pot whose rot[e] is in it,
whose rot has not been removed[f] from it!
Empty it piece by piece.
No lot has fallen on it.[g]
7 For her blood was in it;
she poured it on an exposed rock;
she did not pour it on the ground to cover it up with dust.
8 To arouse anger, to take vengeance,
I have placed her blood on an exposed rock so that it cannot be covered up.

9 “‘Therefore this is what the Sovereign Lord says:

Woe to the city of bloodshed!
I will also make the pile high.
10 Pile up the wood, kindle the fire;
cook the meat well, mix in the spices,
let the bones be charred.
11 Set the empty pot on the coals,[h]
until it becomes hot and its copper glows,
until its uncleanness melts within it and its rot[i] is consumed.
12 It has tried my patience;[j]
yet its thick rot is not removed[k] from it.
Subject its rot to the fire![l]
13 You mix uncleanness with obscene conduct.[m]
I tried to cleanse you,[n] but you are not clean.
You will not be cleansed from your uncleanness[o]
until I have exhausted my anger on you.

14 “‘I the Lord have spoken; judgment[p] is coming and I will act! I will not relent, or show pity, or be sorry![q] I will judge you[r] according to your conduct[s] and your deeds, declares the Sovereign Lord.’”

Ezekiel’s Wife Dies

15 The Lord’s message came to me: 16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt,[t] but you must not mourn or weep or shed tears. 17 Groan to moan for the dead,[u] but do not perform mourning rites.[v] Bind on your turban[w] and put your sandals on your feet. Do not cover your lip[x] and do not eat food brought by others.”[y]

18 So I spoke to the people in the morning, and my wife died in the evening. In the morning[z] I acted just as I was commanded. 19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?”

20 So I said to them: “The Lord’s message came to me: 21 Say to the house of Israel, ‘This is what the Sovereign Lord says: Realize I am about to desecrate my sanctuary—the source of your confident pride,[aa] the object in which your eyes delight,[ab] and your life’s passion.[ac] Your very own sons and daughters whom you have left behind will die[ad] by the sword. 22 Then you will do as I have done: You will not cover your lip or eat food brought by others.[ae] 23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot[af] for your iniquities[ag] and groan among yourselves. 24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the Sovereign Lord.’

25 “And you, son of man, this is what will happen on the day I take[ah] from them their stronghold—their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives,[ai] as well as their sons and daughters:[aj] 26 On that day a fugitive will come to you to report the news.[ak] 27 On that day you will be able to speak again;[al] you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”

A Prophecy Against Ammon

25 The Lord’s message came to me: 2 “Son of man, turn toward[am] the Ammonites[an] and prophesy against them. 3 Say to the Ammonites, ‘Hear the word of the Sovereign Lord. This is what the Sovereign Lord says: You said “Aha!” about my sanctuary when it was desecrated, about the land of Israel when it was made desolate, and about the house of Judah when they went into exile. 4 So take note,[ao] I am about to make you slaves of[ap] the tribes[aq] of the east. They will make camps among you and pitch their tents among you. They will eat your fruit and drink your milk. 5 I will make Rabbah a pasture for camels and Ammon[ar] a resting place for sheep. Then you will know that I am the Lord. 6 For this is what the Sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn[as] over the land of Israel, 7 take note—I have stretched out my hand against you, and I will hand you over as plunder[at] to the nations. I will cut you off from the peoples and make you perish from the lands. I will destroy you; then you will know that I am the Lord.’”

A Prophecy Against Moab

8 “This is what the Sovereign Lord says: ‘Moab[au] and Seir say, “Look, the house of Judah is like all the other nations.” 9 So look, I am about to open up Moab’s flank,[av] eliminating the cities,[aw] including its frontier cities,[ax] the beauty of the land—Beth Jeshimoth, Baal Meon, and Kiriathaim. 10 I will hand it over,[ay] along with the Ammonites,[az] to the tribes[ba] of the east, so that the Ammonites will no longer be remembered among the nations. 11 I will execute judgments against Moab. Then they will know that I am the Lord.’”

A Prophecy Against Edom

12 “This is what the Sovereign Lord says: ‘Edom[bb] has taken vengeance against the house of Judah; they have made themselves fully culpable[bc] by taking vengeance[bd] on them.[be] 13 So this is what the Sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her,[bf] and I will make her desolate; from Teman to Dedan they will die[bg] by the sword. 14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience[bh] my vengeance, declares the Sovereign Lord.’”

A Prophecy Against Philistia

15 “This is what the Sovereign Lord says: ‘The Philistines[bi] have exacted merciless revenge,[bj] showing intense scorn[bk] in their effort to destroy Judah[bl] with unrelenting hostility.[bm] 16 So this is what the Sovereign Lord says: Take note, I am about to stretch out my hand against the Philistines. I will kill[bn] the Kerethites[bo] and destroy those who remain on the seacoast. 17 I will exact great vengeance upon them with angry rebukes.[bp] Then they will know that I am the Lord, when I exact my vengeance upon them.’”

A Prophecy Against Tyre

26 In the eleventh year, on the first day of the month,[bq] the Lord’s message came to me: 2 “Son of man, because Tyre[br] has said about Jerusalem, ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich,[bs] now that she[bt] has been destroyed,’ 3 therefore this is what the Sovereign Lord says: Look,[bu] I am against you,[bv] O Tyre! I will bring up many nations against you, as the sea brings up its waves. 4 They will destroy the walls of Tyre and break down her towers. I will scrape her soil[bw] from her and make her a bare rock. 5 She will be a place where fishing nets are spread, surrounded by the sea. For I have spoken, declares the Sovereign Lord. She will become plunder for the nations, 6 and her daughters[bx] who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.

7 “For this is what the Sovereign Lord says: Take note that[by] I am about to bring King Nebuchadrezzar[bz] of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people. 8 He will kill your daughters in the field with the sword. He will build a siege wall against you, erect a siege ramp against you, and raise a great shield against you. 9 He will direct the blows of his battering rams against your walls and tear down your towers with his weapons.[ca] 10 He will cover you with the dust kicked up by his many horses.[cb] Your walls will shake from the noise of the horsemen, wheels, and chariots when he enters your gates like those who invade through a city’s broken walls.[cc] 11 With his horses’ hooves he will trample all your streets. He will kill your people with the sword, and your strong pillars will tumble down to the ground. 12 They will steal your wealth and loot your merchandise. They will tear down your walls and destroy your luxurious[cd] homes. Your stones, your trees, and your soil he will throw[ce] into the water.[cf] 13 I will silence[cg] the noise of your songs; the sound of your harps will be heard no more. 14 I will make you a bare rock; you will be a place where fishing nets are spread. You will never be built again,[ch] for I, the Lord, have spoken, declares the Sovereign Lord.

15 “This is what the Sovereign Lord says to Tyre: Oh, how the coastlands will shake at the sound of your fall, when the wounded groan at the massive slaughter in your midst! 16 All the princes of the sea will vacate[ci] their thrones. They will remove their robes and strip off their embroidered clothes; they will clothe themselves with trembling. They will sit on the ground; they will tremble continually and be shocked at what has happened to you.[cj] 17 They will sing this lament over you:[ck]

“‘How you have perished—you have vanished[cl] from the seas,
O renowned city, once mighty in the sea,
she and her inhabitants, who spread their terror![cm]
18 Now the coastlands will tremble on the day of your fall;
the coastlands by the sea will be terrified by your passing.’[cn]

19 “For this is what the Sovereign Lord says: When I make you desolate like the uninhabited cities, when I bring up the deep over you and the surging[co] waters overwhelm you, 20 then I will bring you down to bygone people,[cp] to be with those who descend to the Pit. I will make you live in the lower parts of the earth among[cq] the primeval ruins, with those who descend to the Pit, so that you will not be inhabited or stand[cr] in the land of the living. 21 I will bring terrors on you, and you will be no more! Though you are sought after, you will never be found again, declares the Sovereign Lord.”

Footnotes:

  1. Ezekiel 24:1 tn The date of this oracle was January 15, 588 b.c.
  2. Ezekiel 24:2 tn Heb “lean on, put pressure on.”
  3. Ezekiel 24:3 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).
  4. Ezekiel 24:3 sn See Ezek 11:3-12.
  5. Ezekiel 24:6 tn Or “rust.”
  6. Ezekiel 24:6 tn Heb “has not gone out.”
  7. Ezekiel 24:6 tn Here “lot” may refer to the decision made by casting lots; it is not chosen at all.
  8. Ezekiel 24:11 tn Heb “set it upon its coals, empty.”
  9. Ezekiel 24:11 tn Or “rust” (so also in v. 12).
  10. Ezekiel 24:12 tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.
  11. Ezekiel 24:12 tn Heb “does not go out.”
  12. Ezekiel 24:12 tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.
  13. Ezekiel 24:13 tn Heb “in your uncleanness (is) obscene conduct.”
  14. Ezekiel 24:13 tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.
  15. Ezekiel 24:13 tn The Hebrew text adds the word “again.”
  16. Ezekiel 24:14 tn Heb “it”; the referent has been specified in the translation for clarity.
  17. Ezekiel 24:14 tn Or perhaps, “change my mind.”
  18. Ezekiel 24:14 tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”
  19. Ezekiel 24:14 tn Heb “ways.”
  20. Ezekiel 24:16 tn Heb “a strike.”
  21. Ezekiel 24:17 tn As it stands in the MT, the syntax is difficult. Most translations say something like “groan in silence,” but this is problematic. According to their form, the two verbs that begin the verse, הֵאָנֵק (heʾanek; to groan) and דֹּם (dom; to be silent), may each be parsed as either imperative or infinitive construct. This allows four possible sequences. An infinitive followed by an infinitive would lack a main verb and can be dismissed. An infinitive followed by an imperative is improper syntax and nowhere occurs with both in the same clause. An imperative followed by an infinitive is very rare. The only three clear cases (Ps 33:3; Isa 1:16; 23:16) appear to involve infinitive complements, which does not fit these terms. Two imperatives back to back are common, occurring over 200 times, but in no case does the second imperative tell the manner of the action in the first (except perhaps a couple disputable parsings of מַהֵר (maher; be quick). So there is no combination of the forms in the MT that supports the common translation. It may also be said that groaning and being silent are mutually exclusive concepts. However, there is a rare homonym, also attested in the cognate languages Ugaritic and Akkadian, another root דמם (dmm), which means to moan. The translation above follows the suggestion of M. Greenberg that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from דָּמַם (damam, “to moan, murmur”) meaning: “Groan a moaning for the dead.” See M. Greenberg, Ezekiel (AB), 2:508. Note that in verse 23 Ezekiel affirms that the people will moan to each other (though there the root is נָהַם, naham); therefore, it is reasonable to suppose that Ezekiel is moaning here, since his actions forecast theirs.
  22. Ezekiel 24:17 tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.
  23. Ezekiel 24:17 sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).
  24. Ezekiel 24:17 sn Mourning rites included covering the lower part of the face. See Lev 13:45.
  25. Ezekiel 24:17 tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).
  26. Ezekiel 24:18 tn This almost certainly refers to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.
  27. Ezekiel 24:21 tn Heb “the pride of your strength” means “your strong pride.”
  28. Ezekiel 24:21 sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”), so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.
  29. Ezekiel 24:21 tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”
  30. Ezekiel 24:21 tn Heb “fall.”
  31. Ezekiel 24:22 tn See v. 17.
  32. Ezekiel 24:23 tn The same verb appears in 4:17 and 33:10.
  33. Ezekiel 24:23 tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.
  34. Ezekiel 24:25 tn Heb “(Will) it not (be) in the day I take?”
  35. Ezekiel 24:25 tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely here that the term has its well-attested nuance of “burden, load,” referring to that which weighs them down emotionally and is a constant source of concern or worry.
  36. Ezekiel 24:25 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.
  37. Ezekiel 24:26 tn Heb “to make the ears hear.”
  38. Ezekiel 24:27 tn Heb “your mouth will open.”
  39. Ezekiel 25:2 tn Heb “set your face toward.”
  40. Ezekiel 25:2 tn Heb “the sons of Ammon.” Ammon was located to the east of Israel.
  41. Ezekiel 25:4 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something and has been translated here with a verb (so also throughout the chapter).
  42. Ezekiel 25:4 tn Heb “Look, I am about to give you for a possession to.”
  43. Ezekiel 25:4 tn Heb “sons.”
  44. Ezekiel 25:5 tn Heb “the sons of Ammon.”
  45. Ezekiel 25:6 tn Heb “with all your scorn in (the) soul.”
  46. Ezekiel 25:7 tc The translation here follows the Qere reading: בַּז (baz, “spoil, plunder”). The Kethib reading of the consonantal text, בַּג (bag), is not a word.
  47. Ezekiel 25:8 sn Moab was located immediately south of Ammon.
  48. Ezekiel 25:9 tn Heb “shoulder.”
  49. Ezekiel 25:9 tn Heb “from the cities.” The verb “eliminating” has been added in the translation to reflect the privative use of the preposition (see BDB 583 s.v. מִן 7.b).
  50. Ezekiel 25:9 tn Heb “from its cities, from its end.”
  51. Ezekiel 25:10 tn Heb “I will give it for a possession.”
  52. Ezekiel 25:10 tn Heb “the sons of Ammon” (twice in this verse).
  53. Ezekiel 25:10 tn Heb “the sons.”
  54. Ezekiel 25:12 sn Edom was located south of Moab.
  55. Ezekiel 25:12 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
  56. Ezekiel 25:12 tn Heb “and they have taken vengeance.”
  57. Ezekiel 25:12 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6 b.c. (Ps 137:7; Lam 4:21, 22; Joel 3:19; Obadiah).
  58. Ezekiel 25:13 tn Heb “and I will cut off from her man and beast.”
  59. Ezekiel 25:13 tn Heb “fall.”
  60. Ezekiel 25:14 tn Heb “know.”
  61. Ezekiel 25:15 sn The Philistines inhabited the coastal plain by the Mediterranean Sea, west of Judah.
  62. Ezekiel 25:15 tn Heb “have acted with vengeance and taken vengeance with vengeance.” The repetition emphasizes the degree of vengeance which they exhibited, presumably toward Judah.
  63. Ezekiel 25:15 tn Heb “with scorn in (the) soul.”
  64. Ezekiel 25:15 tn The object is not specified in the Hebrew text, but has been clarified as “Judah” in the translation.
  65. Ezekiel 25:15 tn Heb “to destroy (with) perpetual hostility.” Joel 3:4-8 also speaks of the Philistines taking advantage of the fall of Judah.
  66. Ezekiel 25:16 tn In Hebrew the verb “and I will cut off” sounds like its object, “the Kerethites,” and draws attention to the statement.
  67. Ezekiel 25:16 sn This is a name for the Philistines, many of whom migrated to Palestine from Crete.
  68. Ezekiel 25:17 tn Heb “with acts of punishment of anger.”
  69. Ezekiel 26:1 tc Date formulae typically include the month. According to D. I. Block (Ezekiel [NICOT], 2:34, n. 27) some emend to “in the twelfth year in the eleventh month,” relying partially on the copy of the LXX from Alexandrinus, where Albright suggested that “eleventh month” may have dropped out due to haplography.sn April 23, 587 b.c.
  70. Ezekiel 26:2 sn Tyre was located on the Mediterranean coast north of Israel.
  71. Ezekiel 26:2 tn Heb “I will be filled.”
  72. Ezekiel 26:2 sn That is, Jerusalem.
  73. Ezekiel 26:3 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
  74. Ezekiel 26:3 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
  75. Ezekiel 26:4 tn Or “debris.”
  76. Ezekiel 26:6 sn That is, the towns located inland that were under Tyre’s rule.
  77. Ezekiel 26:7 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
  78. Ezekiel 26:7 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-uṣur has an an “r” rather than an “n.”
  79. Ezekiel 26:9 tn Heb “swords.”
  80. Ezekiel 26:10 tn Heb “From the abundance of his horses he will cover you (with) their dust.”
  81. Ezekiel 26:10 tn Heb “like those who enter a breached city.”
  82. Ezekiel 26:12 tn Heb “desirable.”
  83. Ezekiel 26:12 tn Heb “set.”
  84. Ezekiel 26:12 tn Heb “into the midst of the water.”
  85. Ezekiel 26:13 tn Heb “cause to end.”
  86. Ezekiel 26:14 sn This prophecy was fulfilled by Alexander the Great in 332 b.c.
  87. Ezekiel 26:16 tn Heb “descend from.”
  88. Ezekiel 26:16 tn Heb “and they will be astonished over you.”
  89. Ezekiel 26:17 tn Heb “and they will lift up over you a lament and they will say to you.”
  90. Ezekiel 26:17 tn Heb “O inhabitant.” The translation follows the LXX and understands a different Hebrew verb, meaning “cease,” behind the consonantal text. See L. C. Allen, Ezekiel [WBC], 2:72, and D. I. Block, Ezekiel (NICOT), 2:43.
  91. Ezekiel 26:17 tn Heb “she and her inhabitants who placed their terror to all her inhabitants.” The relationship of the final prepositional phrase to what precedes is unclear. The preposition probably has a specifying function here, drawing attention to Tyre’s inhabitants as the source of the terror mentioned prior to this. In this case, one might paraphrase verse 17b: “she and her inhabitants, who spread their terror; yes, her inhabitants (were the source of this terror).”
  92. Ezekiel 26:18 tn Heb “from your going out.”
  93. Ezekiel 26:19 tn Heb “many.”
  94. Ezekiel 26:20 tn Heb “to the people of antiquity.”
  95. Ezekiel 26:20 tn Heb “like.” The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in, among”).
  96. Ezekiel 26:20 tn Heb “and I will place beauty.” This reading makes little sense; many, following the lead of the LXX, emend the text to read: “nor will you stand,” with the negative particle before the preceding verb understood by ellipsis; see L. C. Allen, Ezekiel (WBC), 2:73. D. I. Block (Ezekiel [NICOT], 2:47) offers another alternative, taking the apparent first person verb form as an archaic second feminine form and translating “nor radiate splendor.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Hebrews 11:1-16

People Commended for Their Faith

11 Now faith is being sure of what we hope for, being convinced of what we do not see. 2 For by it the people of old[a] received God’s commendation.[b] 3 By faith we understand that the worlds[c] were set in order at God’s command,[d] so that the visible has its origin in the invisible.[e] 4 By faith Abel offered God a greater sacrifice than Cain, and through his faith[f] he was commended as righteous, because God commended him for his offerings. And through his faith[g] he still speaks, though he is dead. 5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him. 7 By faith Noah, when he was warned about things not yet seen, with reverent regard[h] constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 9 By faith he lived as a foreigner[i] in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs[j] of the same promise. 10 For he was looking forward to the city with firm foundations,[k] whose architect and builder is God. 11 By faith, even though Sarah herself was barren and he was too old,[l] he received the ability to procreate,[m] because he regarded the one who had given the promise to be trustworthy. 12 So in fact children[n] were fathered by one man—and this one as good as dead—like the number of stars in the sky and like the innumerable grains of sand[o] on the seashore.[p] 13 These all died in faith without receiving the things promised,[q] but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners[r] on the earth. 14 For those who speak in such a way make it clear that they are seeking a homeland. 15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 16 But as it is,[s] they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Footnotes:

  1. Hebrews 11:2 tn Or “the elders,” “the ancients.”
  2. Hebrews 11:2 tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.
  3. Hebrews 11:3 tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.
  4. Hebrews 11:3 tn Grk “by God’s word.”
  5. Hebrews 11:3 sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”
  6. Hebrews 11:4 tn Or “through his sacrifice”; Grk “through which.”
  7. Hebrews 11:4 tn Or “through his sacrifice”; Grk “through it.”
  8. Hebrews 11:7 tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”
  9. Hebrews 11:9 tn Or “settled as a resident alien.”
  10. Hebrews 11:9 tn Or “heirs with him.”
  11. Hebrews 11:10 tn Grk “that has foundations.”
  12. Hebrews 11:11 tn Grk “past the time of maturity.”
  13. Hebrews 11:11 tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”
  14. Hebrews 11:12 tn Grk “these”; in the translation the referent (children) has been specified for clarity.
  15. Hebrews 11:12 tn Grk a collective “the sand.”
  16. Hebrews 11:12 sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).
  17. Hebrews 11:13 tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.
  18. Hebrews 11:13 tn Or “sojourners.”
  19. Hebrews 11:16 tn Grk “now.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 110

Psalm 110[a]

A psalm of David.

110 Here is the Lord’s proclamation[b] to my lord:[c]
“Sit down at my right hand[d] until I make your enemies your footstool.”[e]
2 The Lord[f] extends[g] your dominion[h] from Zion.
Rule in the midst of your enemies.
3 Your people willingly follow you[i] when you go into battle.[j]
On the holy hills[k] at sunrise[l] the dew of your youth[m] belongs to you.[n]
4 The Lord makes this promise on oath[o] and will not revoke it:[p]
“You are an eternal priest[q] after the pattern of[r] Melchizedek.”[s]
5 O Lord,[t] at your right hand
he strikes down[u] kings in the day he unleashes his anger.[v]
6 He executes judgment[w] against[x] the nations.
He fills the valleys with corpses;[y]
he shatters their heads over the vast battlefield.[z]
7 From the stream along the road he drinks;
then he lifts up his head.[aa]

Footnotes:

  1. Psalm 110:1 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
  2. Psalm 110:1 tn The word נְאֻם (neʾum) is used frequently in the OT of a formal divine announcement through a prophet.
  3. Psalm 110:1 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court, likely addressing David, the head of the dynasty. In the course of time the psalm is applied to each successive king in the dynasty, and is likely understood as such by David (see 2 Sam 7:11-14, 19). Since the Psalm as a whole is attributed to David, it is appropriate to speak of any of its parts as coming from him, whether he composed them, reported them, or commissioned them. Ultimately these words come to apply to the ideal Davidic king, specifically Jesus Christ, the Son of David. Thus, in the irony of the incarnation, the lord who receives the promise is the Lord who made the promise. This creates some complexity in typographic convention, as NET chooses to use lower case here in the Psalm (“my lord”) due to its original context, even though we now know it to be ultimately fulfilled by our Lord. The Greek translation introduces more difficulty because it uses κύριος (kurios, “lord”) for both the Lord’s name, יהוה (YHWH, probably pronounced “Yahweh”) and the title אֲדוֹנַי (ʾadonay, “Lord”) (the word here is not the title, but simply “lord” [אָדוֺן, ʾadon] with the suffix “my”). This complexity and irony are the grounds for the riddle posed by Jesus in the gospels (Matt 22:43-45; Mark 12:36-37; Luke 20:42-44), which the Pharisees could not solve because they were not expecting the Davidic lord to be the Lord. Peter incorporates the answer “that God has made this Jesus whom you crucified both Lord and Christ” into his sermon at Pentecost (Acts 2:34-35).
  4. Psalm 110:1 sn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent. In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-wa-Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
  5. Psalm 110:1 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
  6. Psalm 110:2 tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.
  7. Psalm 110:2 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
  8. Psalm 110:2 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
  9. Psalm 110:3 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
  10. Psalm 110:3 tn Heb “in the day of your power.”
  11. Psalm 110:3 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadre, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harere qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Pss 87:1; 125:2; 133:3).
  12. Psalm 110:3 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the מ (mem) being understood as a duplication of the mem ending the preceding word. The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
  13. Psalm 110:3 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
  14. Psalm 110:3 tn Heb “to you [is].”
  15. Psalm 110:4 tn Or “swears, vows.”
  16. Psalm 110:4 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
  17. Psalm 110:4 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
  18. Psalm 110:4 tn The phrase עַל־דִּבְרָתִי (ʿal divrati) is a variant of עַל־דִּבְרָת (ʿal divrat; the final י [yod] being an archaic genitive ending), which in turn is a variant of עַל דָּבַר (ʿal davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
  19. Psalm 110:4 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
  20. Psalm 110:5 tn The MT reads אֲדֹנָי (ʾadonay, “Lord”), which in this form to God. Many medieval Hebrew mss read יְהוָה (Yehwah, “Lord”) here. The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (ʾadonay, “Lord” a reference to God) as אֲדֹנִי (ʾadoni, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.
  21. Psalm 110:5 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
  22. Psalm 110:5 tn Heb “in the day of his anger.”
  23. Psalm 110:6 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
  24. Psalm 110:6 tn Or “among.”
  25. Psalm 110:6 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת (geʾayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
  26. Psalm 110:6 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
  27. Psalm 110:7 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
New English Translation (NET)

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Proverbs 27:14

14 If someone blesses[a] his neighbor with a loud voice early in the morning,[b]
it will be counted as a curse to him.[c]

Footnotes:

  1. Proverbs 27:14 tn The verse begins with the Piel participle from בָּרַךְ (barakh). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).
  2. Proverbs 27:14 tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.
  3. Proverbs 27:14 sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse”—the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).
New English Translation (NET)

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The Daily Audio Bible Reading for Friday November 11, 2022 (NIV)

Ezekiel 23

Two Sisters

23 The Lord’s message came to me: 2 “Son of man, there were two women who were daughters of the same mother. 3 They engaged in prostitution in Egypt; in their youth they engaged in prostitution. Their breasts were squeezed there; lovers[a] fondled their virgin nipples there. 4 Oholah was the name of the older and Oholibah[b] the name of her younger sister. They became mine and gave birth to sons and daughters.[c] Oholah is Samaria, and Oholibah is Jerusalem.

5 “Oholah engaged in prostitution while she was mine.[d] She lusted after her lovers, the Assyrians[e]—warriors[f] 6 clothed in blue, governors and officials, all of them desirable young men, horsemen riding on horses. 7 She bestowed her sexual favors[g] on them; all of them were the choicest young men of Assyria. She defiled herself with all whom she desired[h]—with all their idols. 8 She did not abandon the prostitution she had practiced in Egypt, for in her youth men went to bed[i] with her, fondled her virgin breasts, and ravished her.[j] 9 Therefore I handed her over to her lovers, the Assyrians[k] for whom she lusted. 10 They exposed her nakedness, seized her sons and daughters, and killed her with the sword. She became notorious[l] among women, and they executed judgments against her.

11 “Her sister Oholibah watched this,[m] but she became more corrupt in her lust than her sister had been, and her acts of prostitution were more numerous than those of her sister. 12 She lusted after the Assyrians—governors and officials, warriors in full armor, horsemen riding on horses, all of them desirable young men. 13 I saw that she was defiled; both of them followed the same path. 14 But she increased her prostitution. She saw men carved on the wall, images of the Chaldeans carved in bright red,[n] 15 wearing belts on their waists and flowing turbans on their heads, all of them looking like officers, the image of Babylonians[o] whose native land is Chaldea. 16 When she saw them,[p] she lusted after them and sent messengers to them in Chaldea.[q] 17 The Babylonians crawled into bed with her.[r] They defiled her with their lust; after she was defiled by them, she[s] became disgusted with them. 18 When she lustfully exposed her nakedness,[t] I[u] was disgusted with her, just as I[v] had been disgusted with her sister. 19 Yet she increased her prostitution, remembering the days of her youth when she engaged in prostitution in the land of Egypt. 20 She lusted after her lovers there, whose genitals were like those of donkeys,[w] and whose emission was like that of stallions. 21 This is how you assessed[x] the obscene conduct of your youth, when the Egyptians fondled[y] your nipples and squeezed[z] your young breasts.

22 “Therefore, Oholibah, this is what the Sovereign Lord says: Look here,[aa] I am about to stir up against you the lovers with whom you were disgusted; I will bring them against you from every side: 23 the Babylonians and all the Chaldeans, Pekod,[ab] Shoa,[ac] and Koa,[ad] and all the Assyrians with them, desirable young men, all of them governors and officials, officers and nobles, all of them riding on horses. 24 They will attack[ae] you with weapons,[af] chariots, wagons, and with a huge army;[ag] they will array themselves against you on every side with large shields, small shields, and helmets. I will assign them the task of judgment;[ah] they will punish you according to their laws. 25 I will direct[ai] my jealous anger against you, and they will deal with you in rage. They will cut off your nose and your ears,[aj] and your survivors will die[ak] by the sword. They will seize your sons and daughters, and your survivors will be consumed by fire. 26 They will strip your clothes off you and take away your beautiful jewelry. 27 So I will put an end to your obscene conduct and your prostitution that you have practiced in the land of Egypt.[al] You will not seek their help[am] or remember Egypt anymore.

28 “For this is what the Sovereign Lord says: Look here,[an] I am about to deliver you over to[ao] those whom you hate, to those with whom you were disgusted. 29 They will treat you with hatred, take away all you have labored for,[ap] and leave you naked and bare. Your nakedness will be exposed, just as when you engaged in prostitution and obscene conduct.[aq] 30 I will do these things to you[ar] because you engaged in prostitution with the nations, polluting yourself with their idols. 31 You have followed the ways of your sister, so I will place her cup of judgment[as] in your hand. 32 This is what the Sovereign Lord says: ‘You will drink your sister’s deep and wide cup;[at] you will be scorned and derided, for it holds a great deal. 33 You will be overcome by[au] drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation. 34 You will drain it dry,[av] gnaw its pieces,[aw] and tear out your breasts,[ax] for I have spoken, declares the Sovereign Lord.’

35 “Therefore this is what the Sovereign Lord says: Because you have forgotten me and completely disregarded me,[ay] you must bear now the punishment for[az] your obscene conduct and prostitution.”

36 The Lord said to me: “Son of man, are you willing to pronounce judgment[ba] on Oholah and Oholibah? Then declare to them their abominable deeds! 37 For they have committed adultery, and blood is on their hands. They have committed adultery with their idols, and their sons, whom they bore to me,[bb] they have passed through the fire as food to their idols.[bc] 38 Moreover, they have done this to me: In the very same day[bd] they desecrated my sanctuary and profaned my Sabbaths. 39 On the same day they slaughtered their sons for their idols, they came to my sanctuary to desecrate it. This is what they have done in the middle of my house.

40 “They even sent for men from far away; when the messenger arrived, those men set out.[be] For them you bathed,[bf] painted your eyes, and decorated yourself with jewelry. 41 You sat on a magnificent couch, with a table arranged in front of it where you placed my incense and my olive oil. 42 The sound of a carefree crowd accompanied her,[bg] including all kinds of men;[bh] even Sabeans[bi] were brought from the desert. The sisters[bj] put bracelets on their wrists and beautiful crowns on their heads. 43 Then I said about the one worn out by adultery, ‘Now they will commit immoral acts with her.’ 44 They slept with her[bk] the way someone sleeps with a prostitute. In this way they slept with Oholah and Oholibah, promiscuous women. 45 But upright men will punish them appropriately for their adultery and bloodshed,[bl] because they are adulteresses and blood is on their hands.

46 “For this is what the Sovereign Lord says: Bring up an army[bm] against them and subject them[bn] to terror and plunder. 47 That army will pelt them with stones and slash them with their swords; they will kill their sons and daughters and burn their houses.[bo] 48 I will put an end to the obscene conduct in the land; all the women will learn a lesson from this and not engage in obscene conduct. 49 They will repay you for your obscene conduct, and you will be punished for idol worship.[bp] Then you will know that I am the Sovereign Lord.”

Footnotes:

  1. Ezekiel 23:3 tn In the Hebrew text the subject is left unstated and must be supplied from the context.
  2. Ezekiel 23:4 tn The names Oholah and Oholibah are both derived from the word meaning “tent.” The meaning of Oholah is “her tent,” while Oholibah means “my tent is in her.”
  3. Ezekiel 23:4 sn In this allegory the Lord is depicted as being the husband of two wives. The OT law prohibited a man from marrying sisters (Lev 18:18), but the practice is attested in the OT (cf. Jacob). The metaphor is utilized here for illustrative purposes and does not mean that the Lord condoned such a practice or bigamy in general.
  4. Ezekiel 23:5 tn Heb “while she was under me.” The expression indicates that Oholah is viewed as the Lord’s wife. See Num 5:19-20, 29. sn Engaged in prostitution refers to alliances with pagan nations in this context. In Ezek 16 harlotry described the sin of idolatry.
  5. Ezekiel 23:5 tn Heb “Assyria.”
  6. Ezekiel 23:5 tn The term apparently refers to Assyrian military officers; it is better construed with the description that follows. See D. I. Block, Ezekiel (NICOT), 1:738.
  7. Ezekiel 23:7 tn Heb “her harlotries.”
  8. Ezekiel 23:7 tn Heb “lusted after.”
  9. Ezekiel 23:8 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
  10. Ezekiel 23:8 tn Heb “and poured out their harlotry on her.”
  11. Ezekiel 23:9 tn Heb “I gave her into the hand of her lovers, into the hand of the sons of Assyria.”
  12. Ezekiel 23:10 tn Heb “name.”
  13. Ezekiel 23:11 tn The word “this” is not in the original text.
  14. Ezekiel 23:14 tn The only other occurrence of the Hebrew term is in Jer 22:14.
  15. Ezekiel 23:15 tn Heb “the sons of Babel.”
  16. Ezekiel 23:16 tn Heb “at the appearance of her eyes.”
  17. Ezekiel 23:16 sn The Chaldeans were prominent tribal groups of Babylonia. The imagery is reminiscent of events in the reigns of Hezekiah (2 Kgs 20:12-15) and Jehoiakim (2 Kgs 23:34-24:1).
  18. Ezekiel 23:17 tn Heb “The sons of Babel came to her on a bed of love.”
  19. Ezekiel 23:17 tn Heb “her soul.”
  20. Ezekiel 23:18 tn Heb “She exposed her harlotry and exposed her nakedness.”
  21. Ezekiel 23:18 tn Heb “my soul.”
  22. Ezekiel 23:18 tn Heb “my soul.”
  23. Ezekiel 23:20 tn Heb “She lusted after their concubines (?), whose flesh was the flesh of donkeys.” The phrase “their concubines” is difficult here. The pronoun is masculine plural, suggesting that the Egyptian men are in view, but how concubines would fit into the picture envisioned here is not clear. It is possible that the term refers here to the Egyptians’ genitals. The relative pronoun that follows introduces a more specific description of them. Some suggest that Ezekiel uses the term in an idiomatic sense of “paramour,” which is reflected in the translation above.
  24. Ezekiel 23:21 tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.
  25. Ezekiel 23:21 tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.
  26. Ezekiel 23:21 tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.
  27. Ezekiel 23:22 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  28. Ezekiel 23:23 sn Pekod was the name of an Aramean tribe (known as Puqudu in Mesopotamian texts) that lived in the region of the Tigris River.
  29. Ezekiel 23:23 sn Shoa was the name of a nomadic people (the Sutu) that lived in Mesopotamia.
  30. Ezekiel 23:23 sn Koa was the name of another Mesopotamian people group (the Qutu).
  31. Ezekiel 23:24 tn Heb “come against.”
  32. Ezekiel 23:24 tn This is the only occurrence of this term in the OT. The precise meaning is uncertain.
  33. Ezekiel 23:24 tn Heb “an assembly of peoples.”
  34. Ezekiel 23:24 tn Heb “I will place before them judgment.”
  35. Ezekiel 23:25 tn Heb “give.”
  36. Ezekiel 23:25 tn Heb “they will remove.” sn This method of punishment is attested among ancient Egyptian and Hittite civilizations. See W. Zimmerli, Ezekiel (Hermeneia), 1:489.
  37. Ezekiel 23:25 tn Heb “fall.”
  38. Ezekiel 23:27 tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”
  39. Ezekiel 23:27 tn Heb “lift your eyes to them.”
  40. Ezekiel 23:28 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  41. Ezekiel 23:28 tn Heb “I am giving you into the hand of.”
  42. Ezekiel 23:29 tn The Hebrew term means “labor,” but by extension it can also refer to that for which one works.
  43. Ezekiel 23:29 tn Heb “The nakedness of your prostitution will be exposed, and your obscene conduct and your harlotry.”
  44. Ezekiel 23:30 tn The infinitive absolute continues the sequence begun in v. 28: “Look here, I am about to deliver you.” See Joüon 2:430 §123.w.
  45. Ezekiel 23:31 tn Heb “her cup.” A cup of intoxicating strong drink is used, here and elsewhere, as a metaphor for judgment because both leave one confused and reeling. (See Jer 25:15, 17, 28; Hab 2:16.) The cup of wrath is a theme also found in the NT (Mark 14:36).
  46. Ezekiel 23:32 sn The image of a deep and wide cup suggests the degree of punishment; it will be extensive and leave the victim helpless.
  47. Ezekiel 23:33 tn Heb “filled with.”
  48. Ezekiel 23:34 tn Heb “You will drink it and drain (it).”
  49. Ezekiel 23:34 tn D. I. Block compares this to the idiom of “licking the plate” (Ezekiel [NICOT], 1:754, n. 137). The text is difficult as the word translated “gnaw” is rare. The noun is used of the shattered pieces of pottery and so could envision a broken cup. But the Piel verb form is used in only one other place (Num 24:8), where it is a denominative from the noun “bone” and seems to mean to “break (bones).” Why it would be collocated with “sherds” is not clear. For this reason some emend the phrase to read “consume its dregs” (see L. C. Allen, Ezekiel [WBC], 2:44) or emend the verb to read “swallow,” as if the intoxicated Oholibah breaks the cup and then eats the very sherds in an effort to get every last drop of the beverage that dampens them.
  50. Ezekiel 23:34 sn The severe action is more extreme than beating the breasts in anguish (Isa 32:12; Nah 2:7). It is also ironic, for these are the very breasts she so blatantly offered to her lovers (vv. 3, 21).
  51. Ezekiel 23:35 tn Heb “and you cast me behind your back.” The expression pictures her rejection of the Lord (see 1 Kgs 14:9).
  52. Ezekiel 23:35 tn The word “punishment” is not in the Hebrew text but is demanded by the context.
  53. Ezekiel 23:36 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment. See 20:4 and 22:2.
  54. Ezekiel 23:37 sn The Lord speaks here in the role of the husband of the sisters.
  55. Ezekiel 23:37 tn Heb “they have passed to them for food.” The verb is commonly taken to refer to passing children through fire, especially as an offering to the pagan god Molech. See Jer 32:35.
  56. Ezekiel 23:38 tn Heb “in that day.”
  57. Ezekiel 23:40 tn Heb “to whom a messenger was sent, and look, they came.” Foreign alliances are in view here.
  58. Ezekiel 23:40 tn The Hebrew verb form is feminine singular, indicating that Oholibah (Judah) is specifically addressed here. This address continues through verse 42a (note “her”), but then both sisters are described in verse 42b, where the feminine pronouns are again plural.
  59. Ezekiel 23:42 tn Heb “(was) in her.”
  60. Ezekiel 23:42 tn Heb “and men from the multitude of mankind.”
  61. Ezekiel 23:42 tn An alternate reading is “drunkards.” Sheba is located in the area of modern day Yemen.
  62. Ezekiel 23:42 tn Heb “they”; the referents (the sisters) have been specified in the translation for the sake of clarity.
  63. Ezekiel 23:44 tn Heb “approached.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach” but is also used as a euphemism for sexual relations.
  64. Ezekiel 23:45 tn Heb “and upright men will judge them (with) the judgment of adulteresses and the judgment of those who shed blood.”
  65. Ezekiel 23:46 tn Heb “assembly.”
  66. Ezekiel 23:46 tn Heb “give them to.”
  67. Ezekiel 23:47 tn The Hebrew text adds: “with fire.”
  68. Ezekiel 23:49 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
New English Translation (NET)

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Hebrews 10:18-39

18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

19 Therefore, brothers and sisters,[a] since we have confidence to enter the sanctuary by the blood of Jesus, 20 by the fresh and living way that he inaugurated for us[b] through the curtain, that is, through his flesh,[c] 21 and since we have a great priest[d] over the house of God, 22 let us draw near with a sincere heart in the assurance that faith brings,[e] because we have had our hearts sprinkled clean from an evil conscience[f] and our bodies washed in pure water. 23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 24 And let us take thought of how to spur one another on to love and good works,[g] 25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day[h] drawing near.[i]

26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us,[j] 27 but only a certain fearful expectation of judgment and a fury[k] of fire that will consume God’s enemies.[l] 28 Someone who rejected the law of Moses was put to death[m] without mercy on the testimony of two or three witnesses.[n] 29 How much greater punishment do you think that person deserves who has contempt for[o] the Son of God, and profanes[p] the blood of the covenant that made him holy,[q] and insults the Spirit of grace? 30 For we know the one who said, “Vengeance is mine, I will repay,”[r] and again, “The Lord will judge his people.”[s] 31 It is a terrifying thing to fall into the hands of the living God.

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison,[t] and you accepted the confiscation of your belongings with joy, because you knew that you certainly[u] had a better and lasting possession. 35 So do not throw away your confidence, because it[v] has great reward. 36 For you need endurance in order to do God’s will and so receive what is promised.[w] 37 For just a little longer[x] and he who is coming will arrive and not delay.[y] 38 But my righteous one will live by faith, and if he shrinks back, I[z] take no pleasure in him.[aa] 39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls.[ab]

Footnotes:

  1. Hebrews 10:19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
  2. Hebrews 10:20 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
  3. Hebrews 10:20 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
  4. Hebrews 10:21 tn Grk “and a great priest,” continuing the construction begun in v. 19.
  5. Hebrews 10:22 tn Grk “in assurance of faith.”
  6. Hebrews 10:22 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
  7. Hebrews 10:24 tn Grk “let us consider one another for provoking of love and good deeds.”
  8. Hebrews 10:25 sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.
  9. Hebrews 10:25 tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).
  10. Hebrews 10:26 tn Grk “is left,” with “for us” implied by the first half of the verse.
  11. Hebrews 10:27 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).sn An allusion to Zeph 1:18.
  12. Hebrews 10:27 tn Grk “the enemies.”sn An allusion to Isa 26:11.
  13. Hebrews 10:28 tn Grk “dies.”
  14. Hebrews 10:28 sn An allusion to Deut 17:6.
  15. Hebrews 10:29 tn Grk “tramples under foot.”
  16. Hebrews 10:29 tn Grk “regarded as common.”
  17. Hebrews 10:29 tn Grk “by which he was made holy.”
  18. Hebrews 10:30 sn A quotation from Deut 32:35.
  19. Hebrews 10:30 sn A quotation from Deut 32:36.
  20. Hebrews 10:34 tc Most witnesses, including some significant ones (א D2 1881 M), read δεσμοῖς μου (desmois mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so P46 Ψ 104), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmiois), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western text-forms (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
  21. Hebrews 10:34 tn Grk “you yourselves.”
  22. Hebrews 10:35 tn Grk “which,” but showing the reason.
  23. Hebrews 10:36 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
  24. Hebrews 10:37 sn A quotation from Isa 26:20.
  25. Hebrews 10:37 sn A quotation from Hab 2:3.
  26. Hebrews 10:38 tn Grk “my soul.”
  27. Hebrews 10:38 sn A quotation from Hab 2:4.
  28. Hebrews 10:39 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 109

Psalm 109[a]

For the music director, a psalm of David.

109 O God whom I praise, do not ignore me.[b]
2 For they say cruel and deceptive things to me;
they lie to me.[c]
3 They surround me and say hateful things;[d]
they attack me for no reason.
4 They repay my love with accusations,[e]
but I continue to pray.[f]
5 They repay me evil for good,[g]
and hate for love.
6 [h] Appoint an evil man to testify against him.[i]
May an accuser stand[j] at his right side.
7 When he is judged, he will be found[k] guilty.[l]
Then his prayer will be regarded as sinful.
8 May his days be few.[m]
May another take his job.[n]
9 May his children[o] be fatherless,
and his wife a widow.
10 May his children[p] roam around begging,
asking for handouts as they leave their ruined home.[q]
11 May the creditor seize[r] all he owns.
May strangers loot his property.[s]
12 May no one show him kindness.[t]
May no one have compassion[u] on his fatherless children.
13 May his descendants[v] be cut off.[w]
May the memory of them be wiped out by the time the next generation arrives.[x]
14 May his ancestors’[y] sins be remembered by the Lord.
May his mother’s sin not be forgotten.[z]
15 May the Lord be constantly aware of them,[aa]
and cut off the memory of his children[ab] from the earth.
16 For he never bothered to show kindness;[ac]
he harassed the oppressed and needy,
and killed the disheartened.[ad]
17 He loved to curse[ae] others, so those curses have come upon him.[af]
He had no desire to bless anyone, so he has experienced no blessings.[ag]
18 He made cursing a way of life,[ah]
so curses poured into his stomach like water
and seeped into his bones like oil.[ai]
19 May a curse attach itself to him, like a garment one puts on,[aj]
or a belt[ak] one wears continually.
20 May the Lord repay my accusers in this way,[al]
those who say evil things about[am] me.[an]
21 O Sovereign Lord,
intervene on my behalf for the sake of your reputation.[ao]
Because your loyal love is good, deliver me.
22 For I am oppressed and needy,
and my heart beats violently within me.[ap]
23 I am fading away like a shadow at the end of the day;[aq]
I am shaken off like a locust.
24 I am so starved my knees shake;[ar]
I have turned into skin and bones.[as]
25 I am disdained by them.[at]
When they see me, they shake their heads.[au]
26 Help me, O Lord my God.
Because you are faithful to me, deliver me.[av]
27 Then they will realize[aw] this is your work,[ax]
and that you, Lord, have accomplished it.
28 They curse, but you will bless.[ay]
When they attack, they will be humiliated,[az]
but your servant will rejoice.
29 My accusers will be covered[ba] with shame,
and draped in humiliation as if it were a robe.
30 I will thank the Lord profusely.[bb]
In the middle of a crowd[bc] I will praise him,
31 because he stands at the right hand of the needy,
to deliver him from those who threaten[bd] his life.

Footnotes:

  1. Psalm 109:1 sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.
  2. Psalm 109:1 tn Heb “do not be deaf.”
  3. Psalm 109:2 tn Heb “for a mouth of evil and a mouth of deceit against me they open, they speak with me [with] a tongue of falsehood.”
  4. Psalm 109:3 tn Heb “and [with] words of hatred they surround me.”
  5. Psalm 109:4 tn Heb “in place of my love they oppose me.”
  6. Psalm 109:4 tn Heb “and I, prayer.”
  7. Psalm 109:5 tn Heb “and they set upon me evil in place of good.”
  8. Psalm 109:6 sn In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6: “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19. But what about the use of the singular in vv. 6-19? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, Ps 7, where the psalmist uses both the plural (vv. 1, 6) and the singular (vv. 2, 4-5) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in Ps 109. Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view—that vv. 6-19 are a quotation of what the enemies said about the psalmist—see L. C. Allen, Psalms 101-150 (WBC), 72-73.
  9. Psalm 109:6 tn Heb “appoint against him an evil [man].”
  10. Psalm 109:6 tn The prefixed verbal form is taken as a jussive here (note the imperative in the preceding line).
  11. Psalm 109:7 tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.
  12. Psalm 109:7 tn Heb “he will go out [as] a criminal” (that is, guilty).
  13. Psalm 109:8 tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.
  14. Psalm 109:8 tn The Hebrew noun פְּקֻדָּה (pequddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.
  15. Psalm 109:9 tn Or “sons.”
  16. Psalm 109:10 tn Or “sons.”
  17. Psalm 109:10 tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vedareshu, “and seek”) to יְגֹרְשׁוּ (yegoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shiʾelu, “and beg”) in the preceding line.
  18. Psalm 109:11 tn Heb “lay snares for” (see Ps 38:12).
  19. Psalm 109:11 tn Heb “the product of his labor.”
  20. Psalm 109:12 tn Heb “may there not be for him one who extends loyal love.”
  21. Psalm 109:12 tn Perhaps this refers to being generous (see Ps 37:21).
  22. Psalm 109:13 tn Or “offspring.”
  23. Psalm 109:13 sn On the expression cut off see Ps 37:28.
  24. Psalm 109:13 tn Heb “in another generation may their name be wiped out.”
  25. Psalm 109:14 tn Or “fathers’ sins.”
  26. Psalm 109:14 tn Heb “not be wiped out.”sn According to ancient Israelite theology and its doctrine of corporate solidarity and responsibility, children could be and often were punished for the sins of their parents. For a discussion of this issue see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). (Kaminsky, however, does not deal with Ps 109.)
  27. Psalm 109:15 tn Heb “may they [that is, the sins mentioned in v. 14] be before the Lord continually.”
  28. Psalm 109:15 tn Heb “their memory.” The plural pronominal suffix probably refers back to the children mentioned in v. 13, and for clarity this has been specified in the translation.
  29. Psalm 109:16 tn Heb “he did not remember to do loyal love.”
  30. Psalm 109:16 tn Heb “and he chased an oppressed and needy man, and one timid of heart to put [him] to death.”
  31. Psalm 109:17 sn A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.
  32. Psalm 109:17 tn Heb “and he loved a curse and it came [upon] him.” A reference to the evil man experiencing a curse seems premature here, for the psalmist is asking God to bring judgment on his enemies. For this reason some (cf. NIV, NRSV) prefer to repoint the vav (ו) on “it came” as conjunctive and translate the verb as a jussive of prayer (“may it come upon him!”). The prefixed form with vav consecutive in the next line is emended in the same way and translated, “may it be far from him.” However, the psalmist may be indicating that the evil man’s lifestyle has already begun to yield its destructive fruit.
  33. Psalm 109:17 tn Heb “and he did not delight in a blessing and it is far from him.”
  34. Psalm 109:18 tn Heb “he put on a curse as [if it were] his garment.”
  35. Psalm 109:18 tn Heb “and it came like water into his inner being, and like oil into his bones.” This may refer to this individual’s appetite for cursing. For him cursing was as refreshing as drinking water or massaging oneself with oil. Another option is that the destructive effects of a curse are in view. In this case a destructive curse invades his very being, like water or oil. Some who interpret the verse this way prefer to repoint the verb from the preterite form וַתָּבֹא (vattavoʾ, “and it came”) to a jussive form וְתָבֹא (vetavoʾ, “and may it come!”).
  36. Psalm 109:19 tn Heb “may it be for him like a garment one puts on.”
  37. Psalm 109:19 tn The Hebrew noun מֵזַח (mezakh, “belt; waistband”) occurs only here in the OT. The form apparently occurs in Isa 23:10 as well, but an emendation is necessary there.
  38. Psalm 109:20 tn Heb “[may] this [be] the repayment to my accusers from the Lord.”
  39. Psalm 109:20 tn Or “against.”
  40. Psalm 109:20 tn The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
  41. Psalm 109:21 tn Heb “but you, Lord, Master, deal with me for the sake of your name” or “on account of your name.” Here “name” stands metonymically for God’s reputation. The Psalmist’s appeal is for God to act consistently with, and therefore maintain, his reputation (as a deliverer of the righteous and one who punishes evildoers). Note that “for your name’s sake” is paralleled by “because your loyal love is good.” The point is that the Psalmist is making an appeal not based on his own personal whim or vendetta but is calling for judicial penalties (or the fulfillment of prior prophetic indictment).
  42. Psalm 109:22 tc The verb in the Hebrew text (חָלַל, khalal) appears to be a Qal form from the root חלל meaning “pierced; wounded.” However, the Qal of this root is otherwise unattested. The translation assumes an emendation to יָחִיל (yakhil), a Qal imperfect from חוּל (khul, “tremble”) or to חֹלַל (kholal), a Polal perfect from חוּל (khul). See Ps 55:4, which reads לִבִּי יָחִיל בְּקִרְבִּי (libbi yakhil beqirbbi, “my heart trembles [i.e., “beats violently”] within me”).
  43. Psalm 109:23 tn Heb “like a shadow when it is extended I go.” He is like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
  44. Psalm 109:24 tn Heb “my knees stagger from fasting.”
  45. Psalm 109:24 tn Heb “and my flesh is lean away from fatness [i.e., “lean so as not to be fat”].”
  46. Psalm 109:25 tn Heb “as for me, I am a reproach to them.”
  47. Psalm 109:25 sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.
  48. Psalm 109:26 tn Heb “deliver me according to your faithfulness.”
  49. Psalm 109:27 tn After the preceding imperative, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
  50. Psalm 109:27 tn Heb “that your hand [is] this.”
  51. Psalm 109:28 tn Another option is to translate the imperfect as a prayer/request (“may you bless”).
  52. Psalm 109:28 tn The verbal sequence is perfect + prefixed form with vav (ו) consecutive. Since the psalmist seems to be anticipating the demise of his enemies, he may be using these forms rhetorically to describe the enemies’ defeat as if it were already accomplished. Some emend the text to קָמוּ יֵבֹשׁוּ (qamu yevoshu, “may those who attack me be humiliated”). See L. C. Allen, Psalms 101-150 (WBC), 75.
  53. Psalm 109:29 tn Heb “clothed.” Another option is to translate the prefixed verbal forms in this line and the next as jussives (“may my accusers be covered with shame”).
  54. Psalm 109:30 tn Heb “I will thank the Lord very much with my mouth.”
  55. Psalm 109:30 tn Heb “many.”
  56. Psalm 109:31 tn Heb “judge.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 27:13

13 Take a man’s[a] garment when he has given security for a stranger,
and hold him in pledge on behalf of a stranger.[b]

Footnotes:

  1. Proverbs 27:13 tn Heb “his garment.”
  2. Proverbs 27:13 tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.” The first noun זָר (zar) “stranger,” “foreigner” is masculine; the second term נָכְרִיָּה (nokhriyyah) “foreigner,” “stranger” is feminine, thus whether the stranger is a man or a woman. The terms do not have to mean a non-Israelite, just someone from outside the community and not well-known.sn This proverb is virtually identical to 20:16 which has a rare variant spelling of the initial imperative verb and has the masculine plural “strangers” as its Kethib reading, while matching 27:13 with the feminine singular “stranger” as its Qere reading.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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The Daily Audio Bible Reading for Thursday November 10, 2022 (NIV)

Ezekiel 21-22

The Sword of Judgment

21 (21:6)[a] The Lord’s message came to me: 2 “Son of man, turn toward[b] Jerusalem and speak out against the sanctuaries. Prophesy against the land of Israel 3 and say to them,[c] ‘This is what the Lord says: Look,[d] I am against you.[e] I will draw my sword[f] from its sheath and cut off from you both the righteous and the wicked.[g] 4 Because I will cut off from you both the righteous and the wicked, my sword will go out from its sheath against everyone[h] from the south[i] to the north. 5 Then everyone will know that I am the Lord, who drew my sword from its sheath—it will not be sheathed again!’

6 “And you, son of man, groan with an aching heart[j] and bitterness; groan before their eyes. 7 When they ask you, ‘Why are you groaning?’ you will reply, ‘Because of the report that has come. Every heart will melt with fear and every hand will be limp; everyone[k] will faint, and every knee will be wet with urine.’[l] Pay attention—it is coming and it will happen, declares the Sovereign Lord.”

8 The Lord’s message came to me: 9 “Son of man, prophesy and say: ‘This is what the Lord says:

“‘A sword, a sword is sharpened,
and also polished.
10 It is sharpened for slaughter,
it is polished to flash like lightning!

“‘Should we rejoice in the scepter of my son? No! The sword despises every tree![m]

11 “‘He gave it to be polished,
to be grasped in the hand—
the sword is sharpened, it is polished—
giving it into the hand of the executioner.
12 Cry out and moan, son of man,
for it is wielded against my people;
against all the princes of Israel.
They are delivered up to the sword, along with my people.
Therefore, strike your thigh.[n]

13 “‘For testing will come, and what will happen when the scepter, which the sword despises, is no more?[o] declares the Sovereign Lord.’

14 “And you, son of man, prophesy,
and clap your hands together.
Let the sword strike twice, even three times!
It is a sword for slaughter,
a sword for the great slaughter surrounding them.
15 So hearts melt with fear and many stumble.
At all their gates I have stationed the sword for slaughter.
Ah! It is made to flash, it is drawn for slaughter!
16 Cut sharply on the right!
Swing to[p] the left,
wherever your edge[q] is appointed to strike.
17 I too will clap my hands together,
I will exhaust my rage;
I the Lord have spoken.”

18 The Lord’s message came to me: 19 “You, son of man, mark out two routes for the king of Babylon’s sword to take; both of them will originate in a single land. Make a signpost and put it at the beginning of the road leading to the city. 20 Mark out the routes for the sword to take: ‘Rabbah of the Ammonites’ and ‘Judah with Jerusalem in it.’[r] 21 For the king of Babylon stands at the fork[s] in the road at the head of the two routes. He looks for omens:[t] He shakes arrows, he consults idols,[u] he examines[v] animal livers.[w] 22 Into his right hand[x] comes the portent for Jerusalem—to set up battering rams, to give the signal[y] for slaughter, to shout out the battle cry,[z] to set up battering rams against the gates, to erect a siege ramp, to build a siege wall. 23 But those in Jerusalem[aa] will view it as a false omen. They have sworn solemn oaths,[ab] but the king of Babylon[ac] will accuse them of violations[ad] in order to seize them.[ae]

24 “Therefore this is what the Sovereign Lord says: ‘Because you have brought up[af] your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force.[ag]

25 “‘As for you, profane and wicked prince of Israel,[ah]
whose day has come, the time of final punishment,
26 this is what the Sovereign Lord says:
Tear off the turban;[ai]
take off the crown!
Things must change.[aj]
Exalt the lowly;
bring low the exalted![ak]
27 A total ruin I will make it![al]
Indeed, this[am] will not be
until he comes to whom is the right, and I will give it[an] to him.’[ao]

28 “As for you, son of man, prophesy and say, ‘This is what the Sovereign Lord says concerning the Ammonites and their coming humiliation:[ap]

“‘A sword, a sword drawn for slaughter,
polished to consume,[aq] to flash like lightning—
29 while seeing false visions about you
and reading lying omens about you[ar]—
to place you[as] on the necks of the profane wicked,[at]
whose day has come,
the time of final punishment.
30 Return it to its sheath![au]
In the place where you were created,[av]
in your native land, I will judge you.
31 I will pour out my anger on you;
the fire of my fury I will blow on you.
I will hand you over to brutal men,
who are skilled in destruction.[aw]
32 You will become fuel for the fire—
your blood will stain the middle of the land;[ax]
you will no longer be remembered,
for I, the Lord, have spoken.’”

The Sins of Jerusalem

22 The Lord’s message came to me: 2 “As for you, son of man, are you willing to pronounce judgment?[ay] Are you willing to pronounce judgment on the bloody city?[az] Then confront her with all her abominable deeds! 3 Then say, ‘This is what the Sovereign Lord says: O city, who spills blood within herself (which brings on her doom),[ba] and who makes herself idols (which results in impurity), 4 you are guilty because of the blood you shed and defiled by the idols you made. You have hastened the day of your doom;[bb] the end of your years has come.[bc] Therefore I will make[bd] you an object of scorn to the nations, an object to be mocked by all lands. 5 Those both near and far from you will mock you, you with your bad reputation,[be] full of turmoil.

6 “‘See how each of the princes of Israel living within you has used his authority to shed blood.[bf] 7 They have treated father and mother with contempt[bg] within you; they have oppressed the resident foreigner among you; they have wronged the orphan and the widow[bh] within you. 8 You have despised my holy things and desecrated my Sabbaths! 9 Slanderous men shed blood within you.[bi] Those who live within you eat pagan sacrifices on the mountains;[bj] they commit obscene acts among you.[bk] 10 They have sexual relations with their father’s wife within you;[bl] they violate women during their menstrual period within you.[bm] 11 One[bn] commits an abominable act with his neighbor’s wife; another obscenely defiles his daughter-in-law; another violates[bo] his sister—his father’s daughter[bp]—within you. 12 They take bribes within you to shed blood. You engage in usury and charge interest;[bq] you extort money from your neighbors. You have forgotten me,[br] declares the Sovereign Lord.[bs]

13 “‘See, I strike my hands together[bt] at the dishonest profit you have made, and at the bloodshed[bu] they have done among you. 14 Can your heart endure,[bv] or can your hands be strong when I deal with you?[bw] I, the Lord, have spoken, and I will do it! 15 I will scatter you among the nations and disperse you among various countries; I will remove your impurity from you.[bx] 16 You will be profaned within yourself[by] in the sight of the nations; then you will know that I am the Lord.’”

17 The Lord’s message came to me: 18 “Son of man, the house of Israel has become slag to me. All of them are like bronze, tin, iron, and lead in the furnace;[bz] they are the worthless slag of silver. 19 Therefore this is what the Sovereign Lord says: ‘Because all of you[ca] have become slag, look out! I am about to gather you in the middle of Jerusalem. 20 As silver, bronze, iron, lead, and tin are gathered in a furnace so that the fire can blow on them to melt them, so I will gather you in my anger and in my rage. I will deposit you there[cb] and melt you. 21 I will gather you and blow on you with the fire of my fury, and you will be melted in it. 22 As silver is melted in a furnace, so you will be melted in it, and you will know that I, the Lord, have poured out my anger on you.’”

23 The Lord’s message came to me: 24 “Son of man, say to her: ‘You are a land that receives no rain[cc] or showers in the day of my anger.’[cd] 25 Her princes[ce] within her are like a roaring lion tearing its prey; they have devoured lives. They take away riches and valuable things; they have made many women widows[cf] within it. 26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane,[cg] or recognize any distinction between the unclean and the clean. They ignore[ch] my Sabbaths, and I am profaned in their midst. 27 Her officials are like wolves in her midst rending their prey—shedding blood and destroying lives—so they can get dishonest profit. 28 Her prophets coat their messages with whitewash.[ci] They see false visions and announce lying omens for them, saying, ‘This is what the Sovereign Lord says,’ when the Lord has not spoken. 29 The people of the land have practiced extortion and committed robbery. They have wronged the poor and needy; they have oppressed the resident foreigner and denied them justice.[cj]

30 “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one.[ck] 31 So I have poured my anger on them and destroyed them with the fire of my fury. I hereby repay them for what they have done,[cl] declares the Sovereign Lord.”

Footnotes:

  1. Ezekiel 21:1 sn Ezek 21:1 in the English Bible is 21:6 in the Hebrew text (BHS). See the note at 20:45.
  2. Ezekiel 21:2 tn Heb “set your face toward.”
  3. Ezekiel 21:3 tn Heb “the land of Israel.”
  4. Ezekiel 21:3 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something and has been translated here as a verb.
  5. Ezekiel 21:3 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
  6. Ezekiel 21:3 sn This is the sword of judgment; see Isa 31:8; 34:6; 66:16.
  7. Ezekiel 21:3 sn Ezekiel elsewhere pictures the Lord’s judgment as discriminating between the righteous and the wicked (9:4-6; 18:1-20; see as well Pss 1 and 11) and speaks of the preservation of a remnant (3:21; 6:8; 12:16). Perhaps here he exaggerates for rhetorical effect in an effort to subdue any false optimism. See L. C. Allen, Ezekiel (WBC), 2:25-26; D. I. Block, Ezekiel (NICOT), 1:669-70; and W. Zimmerli, Ezekiel (Hermeneia), 1:424-25. The words do not require all the people in each category to be cut off.
  8. Ezekiel 21:4 tn Heb “all flesh” (also in the following verse).
  9. Ezekiel 21:4 tn Heb “Negev.” The Negev is the south country.
  10. Ezekiel 21:6 tn Heb “breaking loins.”
  11. Ezekiel 21:7 tn Heb “every spirit will be dim.”
  12. Ezekiel 21:7 sn This expression depicts in a very vivid way how they will be overcome with fear. See the note on the same phrase in 7:17.
  13. Ezekiel 21:10 tn Heb “Or shall we rejoice, scepter of my son? It despises every tree.” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned just before this. Alternatively, the line may be understood as “Let us not rejoice, O tribe of my son; it despises every tree.” The same word in Hebrew may be either “rod,” “scepter,” or “tribe.” The word sometimes translated as “or” or taken as an interrogative particle may be a negative particle. See D. I. Block, Ezekiel (NICOT), 1:672, n. 79.sn The people of Judah should not place false hope in their king, symbolized by his royal scepter, for God’s judgment (symbolized by fire and then a sword) would destroy every tree (see 20:47), symbolizing the righteous and wicked (see 21:3-4).
  14. Ezekiel 21:12 sn This physical action was part of an expression of grief. Cf. Jer 31:19.
  15. Ezekiel 21:13 tn Heb “For testing (will come), and what if also a scepter it despises will not be?” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult, and any rendering is uncertain.
  16. Ezekiel 21:16 tn Heb “Put to.”
  17. Ezekiel 21:16 tn Heb “face.”
  18. Ezekiel 21:20 tc The MT reads “Judah in fortified Jerusalem,” a geographic impossibility. The translation follows the LXX, which assumes בְּתוֹכָהּ (betokhah, “in it”) for בְּצוּרָה (betsurah, “fortified”). sn As the Babylonians approached from the north, one road would branch off to the left and lead down the east side of the Jordan River to Ammon. The other road would veer to the right and lead down west of the Jordan to Jerusalem.
  19. Ezekiel 21:21 tn Heb “mother.”
  20. Ezekiel 21:21 sn Mesopotamian kings believed that the gods revealed the future through omens. They employed various divination techniques, some of which are included in the list that follows. A particularly popular technique was the examination and interpretation of the livers of animals. See R. R. Wilson, Prophecy and Society in Ancient Israel, 90-110.
  21. Ezekiel 21:21 tn This word refers to personal idols that were apparently used for divination purposes (Gen 31:19; 1 Sam 19:13, 16).
  22. Ezekiel 21:21 tn Heb “sees.”
  23. Ezekiel 21:21 tn Heb “the liver.”
  24. Ezekiel 21:22 tn Or “on the right side,” i.e., the omen mark on the right side of the liver.
  25. Ezekiel 21:22 tn Heb “to open the mouth” for slaughter.
  26. Ezekiel 21:22 tn Heb “to raise up a voice in a battle cry.”
  27. Ezekiel 21:23 tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.
  28. Ezekiel 21:23 sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).
  29. Ezekiel 21:23 tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.
  30. Ezekiel 21:23 tn Or “iniquity.”
  31. Ezekiel 21:23 tn Heb “and he will remind of guilt to be captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18), thus justifying their capture.
  32. Ezekiel 21:24 tn Heb “caused to be remembered.”
  33. Ezekiel 21:24 tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds—because you are remembered, by the hand you will be seized.”
  34. Ezekiel 21:25 tn This probably refers to King Zedekiah.
  35. Ezekiel 21:26 tn Elsewhere in the Bible the turban is worn by priests (Exod 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4), but here a royal crown is in view.
  36. Ezekiel 21:26 tn Heb “This not this.”
  37. Ezekiel 21:26 tn Heb “the high one.”
  38. Ezekiel 21:27 tn Heb “A ruin, a ruin, a ruin I will make it.” The threefold repetition of the noun “ruin” is for emphasis and draws attention to the degree of ruin that would take place. See IBHS 233 §12.5a and GKC 431-32 §133.k. The pronominal suffix (translated “it”) on the verb “make” is feminine in Hebrew. The probable antecedent is the “turban/crown” (both nouns are feminine in form) mentioned in verse 26. The point is that the king’s royal splendor would be completely devastated as judgment overtook his realm and brought his reign to a violent end.
  39. Ezekiel 21:27 tn The pronoun “this” is feminine, while the following negated verb (“will not be”) is masculine. Some emend the verb to a feminine form (see BHS), In this case the statement refers to the destiny of the king's turban crown (symbolizing his reign). See the previous note. It ultimately denotes kingship in Israel, as with “not this” in v. 26.
  40. Ezekiel 21:27 tn Horace D. Hummel, Ezekiel (Concordia Commentary), 2:642, states that the suffixed object of the Hebrew verb for “give” (נָתַן, natan) can be indirect: “to him,” while the direct object (“it”) is understood from the preceding “right.” However, a more likely candidate for the understood object would be “this,” the turban/crown and the kingship it implies. The one who comes already has the “right.”
  41. Ezekiel 21:27 tn Hummel, Ezekiel, 2:658, states that “very early” interpreters saw similarity between this verse and Gen 49:10. Early Christian scholars like Jerome interpreted Ezek 21:27 of Jesus Christ, as did the majority of Christian scholars until rather recent times. The phrase “until he comes to whom it belongs” in Gen 49:10 resembles the words here. “Until” and “comes” are the same in both verses. In both verses there follows a relative pronoun like “who,” the preposition “to,” a prepositional object “him,” and an understood linking verb “is.” An allusion would favor those Hebrew words having the same meaning in both verses, with “right, legal claim” as the sense for מִשְׁפָּט, (mishpat) rather than “judgment,” since it is more compatible with an allusion. sn A popular alternative view of this verse takes “right” as “judgment,” views the one who comes as Nebuchadnezzar, and translates “until” (עַד, ‘ad) as “when.” The basis for this unique translation of עַד (which rarely can mean “while”) is that here it would refer to the period during which the devastation is realized rather than to its termination point. See L. C. Allen, Ezekiel (WBC), 2:19, 21. Ezekiel often has מִשְׁפָּט as “judgment” and does not use it elsewhere as “right.” God promises to “give” “judgment” to the Babylonians in 23:24, as he would here. However, “right” is a normal sense for מִשְׁפָּט, and even most who see Nebuchadnezzar as the one who comes find an allusion to Gen 49:10 here, though inverted. However, this verse can alter the idea of Gen 49:10 even without Allen’s view, since Gen 49:10 promises that the scepter will not depart from Judah until the Messiah comes, while Ezek 21:27 promises that the royal turban/crown will be a ruin until Messiah comes. Robert W. Jenson, Ezekiel (Brazos Theological Commentary on the Bible), 173, favors the traditional view “because of the eschatological rhetoric of the whole poem,” adding that “ending merely with Nebuchadnezzar would be a poetically disastrous anticlimax.” For Ezek 34:23-24 and 37:22, 24-25 promise the restoration of Davidic kingship in the Messiah.
  42. Ezekiel 21:28 tn Heb “their reproach.”
  43. Ezekiel 21:28 tn Heb “to contain, endure,” from כוּל (khul). Since that sense is difficult here, most take the text to read either “to consume” or “for destruction.” GKC 186 §68.i suggests that the form represents the Hiphil of אָכַל (’akhal, “consume”). The ’alef (א) would have dropped out, as it sometimes does and might do with אָכַל in Ezek 42:5. D. I. Block (Ezekiel [NICOT], 1:693) prefers seeing כוּל as a byform of כָּלָה (kalah, “be complete”), with a meaning like “consume” in the Hiphil. The weakness of Block’s suggestion is that כָּלָה does not elsewhere exhibit a Hiphil.
  44. Ezekiel 21:29 tn Heb “in the seeing concerning you falsehood, in divining concerning you a lie.” This probably refers to the attempts of the Ammonites to ward off judgment through prophetic visions and divination.
  45. Ezekiel 21:29 tn The antecedent for you is the sword mentioned in v. 28.
  46. Ezekiel 21:29 sn The second half of the verse appears to state that the sword of judgment would fall upon the wicked Ammonites, despite their efforts to prevent it.
  47. Ezekiel 21:30 sn Once the Babylonian king’s sword (vv. 19-20) has carried out its assigned task, the Lord commands a halt. The resheathed sword will return to the land where it was created, and there itself face judgment. The pronouns continue to be second person feminine singular. The sword figuratively represents the Babylonian nation, whose land is the locus of judgment.
  48. Ezekiel 21:30 tn In the Hebrew text of vv. 30-32 the second person verbal and pronominal forms are generally feminine singular. This continues the address of the personified Babylonian sword from verse 29 (the Hebrew word for “sword” is feminine). “Return” is masculine, either due to the Hebrew preference for the masculine gender, or to the fact that soldiers were men.
  49. Ezekiel 21:31 sn The imagery of blowing on the sword with fire and putting it in the hands of skillful men can evoke the work of smithies.
  50. Ezekiel 21:32 tn Heb “your blood will be in the middle of the land.” sn This can be the blood that covered the sword in its great slaughter (v. 14), figuratively representing the end of Babylon. The pronouns are still second person feminine singular.
  51. Ezekiel 22:2 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment upon the city. See 20:4.
  52. Ezekiel 22:2 tn The phrase “bloody city” is used of Nineveh in Nah 3:1.
  53. Ezekiel 22:3 tn Heb “her time”; this refers to the time of impending judgment (see the note on “doom” in v. 4).
  54. Ezekiel 22:4 tn Heb “you have brought near your days.” The expression “bring near your days” appears to be an adaptation of the idiom “days draw near,” which is used to indicate that an event, such as death, is imminent (see Gen 27:41; 47:29; Deut 31:14; 1 Kgs 2:1; Ezek 12:23). Here “your days” probably refer to the days of the personified city’s life, which was about to come to an end through God’s judgment.
  55. Ezekiel 22:4 tn Heb “and you have come to your years.” This appears to mean that she has arrived at the time when her years (i.e., life) would end, though it may mean that her years of punishment will begin. Because “day” and “time” are so closely associated in the immediate context (see 21:25, 29), some prefer to emend the text and read: “you have brought near your time.” See L. C. Allen, Ezekiel (WBC), 2:31, as well as the translator’s note on verse 3.
  56. Ezekiel 22:4 tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.
  57. Ezekiel 22:5 tn Heb “unclean of name.”
  58. Ezekiel 22:6 tn Heb “Look! The princes of Israel, each according to his arm, were in you in order to shed blood.”
  59. Ezekiel 22:7 tn Heb “treated lightly, cursed.”
  60. Ezekiel 22:7 tn Widows and orphans are often coupled together in the OT (Deut 14:29; 16:11, 14; 24:19-21; 26:12-13; Jer 7:6; 22:3). They represented all who were poor and vulnerable to economic exploitation.
  61. Ezekiel 22:9 tn Heb “men of slander are in you in order to shed blood.”
  62. Ezekiel 22:9 tn Heb “and on the mountains they eat within you.” The mountains mentioned here were the site of pagan sacrifices. See 18:6.
  63. Ezekiel 22:9 sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22.
  64. Ezekiel 22:10 tn Heb “The nakedness of a father one uncovers within you.” The ancient versions read the verb as plural (“they uncover”). If the singular is retained, it must be taken as indefinite and representative of the entire group. The idiomatic expression “uncover the nakedness” refers here to sexual intercourse (cf. Lev 18:6). To uncover a father’s nakedness could include sexual relations with one’s own mother (Lev 18:7), but more likely it refers to having intercourse with another wife of one’s father, such as a stepmother (Lev 18:8; cf. Gen 35:22; 49:4).
  65. Ezekiel 22:10 tn Heb “(one who is) unclean due to the impurity they humble within you.” The use of the verb “to humble” suggests that these men forced themselves upon women during menstruation. Having sexual relations with a woman during her period was forbidden by the Law (Lev 18:19; 20:18).
  66. Ezekiel 22:11 tn Heb “a man.”
  67. Ezekiel 22:11 tn The verb is the same one used in verse 10b and suggests forcible sexual violation of the woman.
  68. Ezekiel 22:11 sn Sexual relations with one’s half-sister may be primarily in view here. See Lev 18:9 and 20:17.
  69. Ezekiel 22:12 tn Heb “usury and interest you take.” See 18:13, 17. This kind of economic exploitation violated the law given in Lev 25:36.
  70. Ezekiel 22:12 sn Forgetting the Lord is also addressed in Deut 6:12; 8:11, 14; Jer 3:21; 13:25; Ezek 23:35; Hos 2:15; 8:14; 13:6.
  71. Ezekiel 22:12 tn The second person verb forms are feminine singular in Hebrew, indicating that the personified city is addressed here as representing its citizens.
  72. Ezekiel 22:13 sn This gesture apparently expresses mourning and/or anger (see 6:11; 21:14, 17).
  73. Ezekiel 22:13 tn Heb “the blood that was in you.”
  74. Ezekiel 22:14 tn Heb “stand.” The heart here stands for the emotions; Jerusalem would panic in the face of God’s judgment.
  75. Ezekiel 22:14 tn Heb “in the days when I act against you.”
  76. Ezekiel 22:15 sn The ultimate purpose of divine judgment is to purify the covenant community of its sins.
  77. Ezekiel 22:16 tc Several ancient versions read the verb as first person, in which case the Lord refers to how his people’s sin brings disgrace upon him. For a defense of the Hebrew text, see D. I. Block, Ezekiel (NICOT), 1:712, n. 68, and M. Greenberg, Ezekiel (AB), 2:457-58. tn The phrase “within yourself” is the same as the several previous occurrences of “within you” but adjusted to fit this clause, which is the culmination of the series of indictments.
  78. Ezekiel 22:18 tn For similar imagery, see Isa 1:21-26 and Jer 6:27-30.
  79. Ezekiel 22:19 tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.
  80. Ezekiel 22:20 tn Heb “I will put.” No object is supplied in the Hebrew, prompting many to emend the text to “I will blow.” See BHS and verse 21.
  81. Ezekiel 22:24 tc The MT reads: “that is not cleansed”; the LXX reads: “that is not drenched,” which assumes a different vowel pointing as well as the loss of a מ (mem) due to haplography. In light of the following reference to showers, the reading of the LXX certainly fits the context well. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 2:32. Yet the MT is not an unreasonable reading since uncleanness in the land also fits the context. A poetic connection between rain and the land being uncleansed may be feasible since washing with water is elsewhere associated with cleansing (Num 8:7; 31:23; Ps 51:7).
  82. Ezekiel 22:24 tn Heb “in a day of anger.”
  83. Ezekiel 22:25 tn Heb “a conspiracy of her prophets is in her midst.” The LXX reads “whose princes” rather than “a conspiracy of prophets.” The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25-29: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4.
  84. Ezekiel 22:25 tn Heb “her widows they have multiplied.” The statement alludes to their murderous acts.
  85. Ezekiel 22:26 tn Or “between the consecrated and the common.”
  86. Ezekiel 22:26 tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).
  87. Ezekiel 22:28 tn Heb “Her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.
  88. Ezekiel 22:29 tn Heb “and the resident foreigner they have oppressed without justice.”
  89. Ezekiel 22:30 tn Heb “I did not find.”
  90. Ezekiel 22:31 tn Heb “their way on their head I have placed.”
New English Translation (NET)

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Hebrews 10:1-17

Concluding Exposition: Old and New Sacrifices Contrasted

10 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.[a] 2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have[b] no further consciousness of sin? 3 But in those sacrifices[c] there is a reminder of sins year after year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.
6 “Whole burnt offerings and sin-offerings you took no delight in.
7 “Then I said, ‘Here I am:[d] I have come—it is written of me in the scroll of the book—to do your will, O God.’”[e]

8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them”[f] (which are offered according to the law), 9 then he says, “Here I am: I have come to do your will.”[g] He does away with[h] the first to establish the second. 10 By his will[i] we have been made holy through the offering of the body of Jesus Christ once for all. 11 And every priest stands day after day[j] serving and offering the same sacrifices again and again—sacrifices that can never take away sins. 12 But when this priest[k] had offered one sacrifice for sins for all time, he sat down at the right hand[l] of God, 13 where he is now waiting[m] until his enemies are made a footstool for his feet.[n] 14 For by one offering he has perfected for all time those who are made holy. 15 And the Holy Spirit also witnesses to us, for after saying,[o] 16 “This is the covenant that I will establish with them after those days, says the Lord. I will put[p] my laws on their hearts and I will inscribe them on their minds,”[q] 17 then he says,[r] “Their sins and their lawless deeds I will remember no longer.”[s]

Footnotes:

  1. Hebrews 10:1 tn Grk “those who approach.”
  2. Hebrews 10:2 tn Grk “the worshipers, having been purified once for all, would have.”
  3. Hebrews 10:3 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
  4. Hebrews 10:7 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
  5. Hebrews 10:7 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
  6. Hebrews 10:8 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
  7. Hebrews 10:9 tc The majority of mss, especially the later ones (א2 0278vid 1739 M lat), have ὁ θεός (ho theos, “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so P46 א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.
  8. Hebrews 10:9 tn Or “abolishes.”
  9. Hebrews 10:10 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  10. Hebrews 10:11 tn Or “daily,” “every day.”
  11. Hebrews 10:12 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
  12. Hebrews 10:12 sn An allusion to Ps 110:1.
  13. Hebrews 10:13 tn Grk “from then on waiting.”
  14. Hebrews 10:13 sn An allusion to Ps 110:1.
  15. Hebrews 10:15 tn Grk “after having said,” emphasizing the present impact of this utterance.
  16. Hebrews 10:16 tn Grk “putting…I will inscribe.”
  17. Hebrews 10:16 sn A quotation from Jer 31:33.
  18. Hebrews 10:17 tn Grk “and.”
  19. Hebrews 10:17 sn A quotation from Jer 31:34.
New English Translation (NET)

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Psalm 108

Psalm 108[a]

A song, a psalm of David.

108 I am determined,[b] O God.
I will sing and praise you with my whole heart.[c]
2 Awake, O stringed instrument and harp.
I will wake up at dawn.[d]
3 I will give you thanks before the nations, O Lord.
I will sing praises to you before foreigners.[e]
4 For your loyal love extends beyond the sky,[f]
and your faithfulness reaches the clouds.
5 Rise up[g] above the sky, O God.
May your splendor cover the whole earth.[h]
6 Deliver by your power[i] and answer me,
so that the ones you love may be safe.[j]
7 God has spoken in his sanctuary:[k]
“I will triumph! I will parcel out Shechem;
the Valley of Sukkoth I will measure off.[l]
8 Gilead belongs to me,
as does Manasseh.[m]
Ephraim is my helmet,[n]
Judah my royal scepter.[o]
9 Moab is my washbasin.[p]
I will make Edom serve me.[q]
I will shout in triumph over Philistia.”
10 Who will lead me into the fortified city?
Who will bring me to Edom?[r]
11 Have you not rejected us, O God?
O God, you do not go into battle with our armies.
12 Give us help against the enemy,
for any help men might offer is futile.[s]
13 By God’s power we will conquer;[t]
he will trample down[u] our enemies.

Footnotes:

  1. Psalm 108:1 sn Psalm 108. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5) and Ps 60:5-12 (see vv. 6-13).
  2. Psalm 108:1 tn Or perhaps “confident”; Heb “my heart is steadfast.” The “heart” is viewed here as the seat of the psalmist’s volition and/or emotions.
  3. Psalm 108:1 tn Heb “also my glory,” but this makes little sense in the context. Some view the term כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kevedi, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 57:9; as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 3:93. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
  4. Psalm 108:2 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
  5. Psalm 108:3 tn Or “the peoples.”
  6. Psalm 108:4 tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”
  7. Psalm 108:5 tn Or “be exalted.”
  8. Psalm 108:5 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)
  9. Psalm 108:6 tn Heb “right hand.”
  10. Psalm 108:6 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.”
  11. Psalm 108:7 tn Heb “in his holy place.”
  12. Psalm 108:7 sn Shechem stands for the territory west of the Jordan River; the Valley of Sukkoth represents the region east of the Jordan.
  13. Psalm 108:8 tn Gilead was located east of the Jordan River. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.
  14. Psalm 108:8 tn Heb “the protection of my head.”sn Ephraim, one of Joseph’s sons, was one of two major tribes located west of the Jordan River. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.
  15. Psalm 108:8 sn Judah, like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter, came from this tribe.
  16. Psalm 108:9 sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.
  17. Psalm 108:9 tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of.” Others translate עַל (ʿal) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.
  18. Psalm 108:10 sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9, but he is also aware that God has seemingly rejected the nation of Israel (v. 11).
  19. Psalm 108:12 tn Heb “and futile [is] the deliverance of man.”
  20. Psalm 108:13 tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 118:16).
  21. Psalm 108:13 sn On the expression trample down our enemies see Ps 44:5.
New English Translation (NET)

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Proverbs 27:12

12 A shrewd person saw[a] danger—he hid himself;
the naive[b] passed right on by[c]—they had to pay[d] for it.

Footnotes:

  1. Proverbs 27:12 tn All of the verbs in this verse are Hebrew perfect forms that should be understood as past tense. The proverb presents its message as events which have occurred and are prototypical of the behavior of the shrewd and the inexperienced.
  2. Proverbs 27:12 tn This noun is plural, while the earlier substantival adjective “shrewd” is singular. The contrast may suggest that the naive are in a group, each one doing what the others do, while insightful person had to go against the flow. That is, the naive go along with the bandwagon; but the shrewd person thinks for his/herself and makes good decisions accordingly.
  3. Proverbs 27:12 tn Heb “passed by”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.
  4. Proverbs 27:12 tn The Qal of the verb עָנָשׁ (ʿanash) means to impose a fine; here in the Niphal it means to have a fine imposed, or to have to pay for something. By extension it means to suffer a penalty. The English idiom “to pay for” meaning “to suffer the consequences” conveys the idea while preserving the lexical base in Hebrew. Cf. NIV, ESV “suffer for it,” NASB, TNIV “pay the penalty,” KJV, Holman “are punished.”
New English Translation (NET)

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The Daily Audio Bible Reading for Wednesday November 9, 2022 (NIV)

Ezekiel 20

Israel’s Rebellion

20 In the seventh year, in the fifth month, on the tenth of the month,[a] some of the elders[b] of Israel came to seek[c] the Lord, and they sat down in front of me. 2 The Lord’s message came to me: 3 “Son of man, speak to the elders of Israel, and tell them: ‘This is what the Sovereign Lord says: Are you coming to seek me? As surely as I live, I will not allow you to seek me,[d] declares the Sovereign Lord.’ 4 Are you willing to pronounce judgment on them?[e] Are you willing to pronounce judgment, son of man? Then confront them with the abominable practices of their fathers, 5 and say to them:

“‘This is what the Sovereign Lord says: On the day I chose Israel I swore[f] to the descendants[g] of the house of Jacob and made myself known to them in the land of Egypt. I swore[h] to them, “I am the Lord your God.” 6 On that day I swore[i] to bring them out of the land of Egypt to a land that I had picked out[j] for them, a land flowing with milk and honey,[k] the most beautiful of all lands. 7 I said to them, “Each of you must get rid of the detestable idols you keep before you,[l] and do not defile yourselves with the idols of Egypt; I am the Lord your God.” 8 But they rebelled against me and refused to listen to me; no one got rid of their detestable idols,[m] nor did they abandon the idols of Egypt. Then I decided to pour out[n] my rage on them and fully vent my anger against them in the midst of the land of Egypt. 9 I acted for the sake of my reputation,[o] so that I would not be profaned before the nations among whom they lived,[p] before whom I revealed myself by bringing them out of the land of Egypt.[q]

10 “‘So I brought them out of the land of Egypt and led them to the wilderness. 11 I gave them my statutes[r] and revealed my regulations to them. The one[s] who carries[t] them out will live by them![u] 12 I also gave them my Sabbaths[v] as a reminder of our relationship,[w] so that they would know that I, the Lord, sanctify them.[x] 13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out[y] my rage on them in the wilderness and destroy them.[z] 14 I acted for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out. 15 I also swore[aa] to them in the wilderness that I would not bring them to the land I had given them—a land flowing with milk and honey, the most beautiful of all lands. 16 I did this[ab] because they rejected my regulations, did not follow my statutes, and desecrated my Sabbaths; for their hearts followed their idols.[ac] 17 Yet I had pity on[ad] them and did not destroy them, so I did not make an end of them in the wilderness.

18 “‘But I said to their children[ae] in the wilderness, “Do not follow the practices of your fathers; do not observe their regulations,[af] nor defile yourselves with their idols. 19 I am the Lord your God; follow my statutes, observe my regulations, and carry them out. 20 Treat my Sabbaths as holy[ag] and they will be a reminder of our relationship,[ah] and then you will know that I am the Lord your God.” 21 But the children[ai] rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys[aj] them will live by them), and desecrated my Sabbaths. I decided to pour out[ak] my rage on them and fully vent my anger against them in the wilderness. 22 But I refrained from doing so[al] and acted instead for the sake of my reputation, so that I would not be profaned before the nations in whose sight I had brought them out. 23 I also swore[am] to them in the wilderness that I would scatter them among the nations and disperse them throughout the lands.[an] 24 I did this[ao] because they did not observe my regulations, they rejected my statutes, they desecrated my Sabbaths, and their eyes were fixed on[ap] their fathers’ idols. 25 I also gave[aq] them decrees[ar] that were not good and regulations by which they could not live. 26 I declared them to be defiled because of their sacrifices[as]—they caused all their firstborn to pass through the fire[at]—so that I might devastate them, so that they would know that I am the Lord.’[au]

27 “Therefore, speak to the house of Israel, son of man, and tell them, ‘This is what the Sovereign Lord says: In this way too your fathers blasphemed me when they were unfaithful to me. 28 I brought them to the land that I swore[av] to give them, but whenever they saw any high hill or leafy tree, they offered their sacrifices there and presented the offerings that provoked me to anger. They offered their soothing aroma there and poured out their drink offerings. 29 So I said to them, “What is this high place you go to?”’ (So it is called “High Place”[aw] to this day.)

30 “Therefore say to the house of Israel, ‘This is what the Sovereign Lord says: Will you defile yourselves like your fathers[ax] and engage in prostitution with detestable idols? 31 When you present your sacrifices[ay]—when you make your sons pass through the fire—you defile yourselves with all your idols to this very day. Will I allow you to seek me,[az] O house of Israel? As surely as I live, declares the Sovereign Lord, I will not allow you to seek me![ba]

32 “‘What you plan[bb] will never happen. You say, “We will be[bc] like the nations, like the clans of the lands, who serve gods of wood and stone.”[bd] 33 As surely as I live, declares the Sovereign Lord, with a powerful hand and an outstretched arm[be] and with an outpouring of rage, I will be king over you. 34 I will bring you out from the nations and will gather you from the lands where you are scattered, with a powerful hand and an outstretched arm and with an outpouring of rage! 35 I will bring you into the wilderness of the nations, and there I will enter into judgment with you face to face. 36 Just as I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Sovereign Lord. 37 I will make you pass under[bf] the shepherd’s staff,[bg] and I will bring you into the bond of the covenant. 38 I will eliminate from among you the rebels and those who revolt[bh] against me. I will bring them out from the land where they have been residing, but they will not come to the land of Israel. Then you will know that I am the Lord.

39 “‘As for you, O house of Israel, this is what the Sovereign Lord says: Each of you go and serve your idols,[bi] if you will not listen to me.[bj] But my holy name will not be profaned[bk] again by your sacrifices[bl] and your idols. 40 For there on my holy mountain, the high mountain of Israel, declares the Sovereign Lord, all the house of Israel will serve me, all of them[bm] in the land. I will accept them there, and there I will seek your contributions and your choice gifts, with all your holy things. 41 When I bring you out from the nations and gather you from the lands where you are scattered, I will accept you along with your soothing aroma. I will display my holiness among you in the sight of the nations. 42 Then you will know that I am the Lord when I bring you to the land of Israel, to the land I swore[bn] to give to your fathers. 43 And there you will remember your conduct[bo] and all your deeds by which you defiled yourselves. You will despise yourselves[bp] because of all the evil deeds you have done. 44 Then you will know that I am the Lord, when I deal with you for the sake of my reputation and not according to your wicked conduct and corrupt deeds, O house of Israel, declares the Sovereign Lord.’”

Prophecy Against the South

45 (21:1)[bq] The Lord’s message came to me: 46 “Son of man, turn toward[br] the south,[bs] and speak out against the south.[bt] Prophesy against the open scrub[bu] land of the Negev, 47 and say to the scrub land of the Negev, ‘Listen to the Lord’s message! This is what the Sovereign Lord has said: Look here,[bv] I am about to start a fire in you,[bw] and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 48 And everyone[bx] will see that I, the Lord, have burned it; it will not be extinguished.’”

49 Then I said, “O Sovereign Lord! They are saying of me, ‘Does he not simply speak in eloquent figures of speech?’”

Footnotes:

  1. Ezekiel 20:1 sn The date would be August 14th, 591 b.c. The seventh year is the seventh year of Jehoiachin’s exile.
  2. Ezekiel 20:1 tn Heb “men from the elders.”
  3. Ezekiel 20:1 tn See the note at 14:3.
  4. Ezekiel 20:3 tn Or “I will not reveal myself to you.”
  5. Ezekiel 20:4 tn Heb “will you judge.” Here the imperfect form of the verb is probably used with a desiderative nuance. Addressed to the prophet, “judge” means to warn of or pronounce God’s impending judgment.
  6. Ezekiel 20:5 tn Heb “I lifted up my hand.”
  7. Ezekiel 20:5 tn Heb “seed.”
  8. Ezekiel 20:5 tn Heb “I lifted up my hand.”
  9. Ezekiel 20:6 tn Heb “I lifted up my hand to them.”
  10. Ezekiel 20:6 tn Or “searched out.” The Hebrew word is used to describe the activity of the spies in “spying out” the land of Canaan (Num 13-14); cf. KJV “I had espied for them.”
  11. Ezekiel 20:6 sn The phrase “a land flowing with milk and honey,” a figure of speech describing the land’s abundant fertility, occurs in v. 15 as well as Exod 3:8, 17; 13:5; 33:3; Lev 20:24; Num 13:27; Deut 6:3; 11:9; 26:9; 27:3; Josh 5:6; Jer 11:5; 32:23 (see also Deut 1:25; 8:7-9).
  12. Ezekiel 20:7 tn Heb “each one, the detestable things of his eyes, throw away.” The Pentateuch does not refer to the Israelites worshiping idols in Egypt, but Josh 24:14 appears to suggest that they did so.
  13. Ezekiel 20:8 tn Heb “each one, the detestable things of their eyes did not throw away.”
  14. Ezekiel 20:8 tn Heb “and I said/thought to pour out.”
  15. Ezekiel 20:9 tn Heb “for the sake of my name.”
  16. Ezekiel 20:9 tn Heb “before the eyes of the nations in whose midst they were.”
  17. Ezekiel 20:9 tn Heb “to whom I made myself known before their eyes to bring them out from the land of Egypt.” The translation understands the infinitive construct (“to bring them out”) as indicating manner. God’s deliverance of his people from Egypt was an act of self-revelation in that it displayed his power and his commitment to his promises.
  18. Ezekiel 20:11 sn The laws were given at Mount Sinai.
  19. Ezekiel 20:11 tn Heb “the man.”
  20. Ezekiel 20:11 tn Heb “does.”
  21. Ezekiel 20:11 tn The wording and the concept are contained in Lev 18:5 and Deut 30:15-19.
  22. Ezekiel 20:12 sn Ezekiel’s contemporary, Jeremiah, also stressed the importance of obedience to the Sabbath law (Jer 17).
  23. Ezekiel 20:12 tn Heb “to become a sign between me and them.”
  24. Ezekiel 20:12 tn Or “set them apart.” The last phrase of verse 12 appears to be a citation of Exod 31:13.
  25. Ezekiel 20:13 tn Heb “and I said/thought to pour out.”
  26. Ezekiel 20:13 tn Heb “to bring them to an end.”
  27. Ezekiel 20:15 tn Heb “I lifted up my hand.”
  28. Ezekiel 20:16 tn The words “I did this” are not in the Hebrew text but are supplied for stylistic reasons. Verses 15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.
  29. Ezekiel 20:16 tn Heb “for after their idols their heart was going.” The use of the active participle (“was going”) in the Hebrew text draws attention to the ongoing nature of their idolatrous behavior.
  30. Ezekiel 20:17 tn Heb “my eye pitied.”
  31. Ezekiel 20:18 tn Heb “sons,” reflecting the patriarchal idiom of the culture.
  32. Ezekiel 20:18 tn Or “standard of justice.” See Ezek 7:27.
  33. Ezekiel 20:20 tn Or “set apart my Sabbaths.”
  34. Ezekiel 20:20 tn Heb “and they will become a sign between me and you.”
  35. Ezekiel 20:21 tn Heb “sons.”
  36. Ezekiel 20:21 tn Or “carries them out.”
  37. Ezekiel 20:21 tn Heb “and I said/thought to pour out.”
  38. Ezekiel 20:22 tn Heb “drew my hand back.” This idiom also occurs in Lam 2:8 and Ps 74:11.
  39. Ezekiel 20:23 tn Heb “I lifted up my hand.”
  40. Ezekiel 20:23 sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.
  41. Ezekiel 20:24 tn The words “I did this” are not in the Hebrew text but are supplied for stylistic reasons. Verses 23-24 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.
  42. Ezekiel 20:24 tn Or “they worshiped” (NCV, TEV, CEV); Heb “their eyes were on” or “were after” (cf. v. 16).
  43. Ezekiel 20:25 tn Or “permitted.” sn The content of the verse is shocking: that God would “give” bad decrees. This probably does not refer to the Mosaic law but to the practices of the Canaanites who were left in the land in order to test Israel. See Judg 2:20-23, the note on “decrees” here in Ezek 20:25, and the note on “pass through the fire” in v. 26.
  44. Ezekiel 20:25 tn The Hebrew term חֻקּוֹת (khuqqot; translated “statutes” elsewhere in this chapter) is normally feminine. Here Ezekiel changes the form to masculine: חֻקִּים (khuqqim). Further, they are not called “my decrees” as vv. 11 and 13 refer to “my statutes.” The change is a signal that Ezekiel is not talking about the same statutes in vv. 11 and 13, which lead to life.
  45. Ezekiel 20:26 tn Or “gifts.”
  46. Ezekiel 20:26 sn This act is prohibited in Deut 12:29-31 and Jer 7:31; 19:5; 32:35. See also 2 Kgs 21:6; 23:10. This custom indicates that the laws the Israelites were following were the disastrous laws of pagan nations (see Ezek 16:20-21).
  47. Ezekiel 20:26 sn God sometimes punishes sin by inciting the sinner to sin even more, as the biblical examples of divine hardening and deceit make clear. See Robert B. Chisholm, Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34; idem, “Does God Deceive?” BSac 155 (1998): 11-28. For other instances where the Lord causes individuals to act unwisely or even sinfully as punishment for sin, see 1 Sam 2:25; 2 Sam 17:14; 1 Kgs 12:15; 2 Chr 25:20.
  48. Ezekiel 20:28 tn Heb “that I lifted up my hand.”
  49. Ezekiel 20:29 tn The Hebrew word בָּמָה (bamah) means “high place.”
  50. Ezekiel 20:30 tn Heb “in the way of your fathers.”
  51. Ezekiel 20:31 tn Or “gifts.”
  52. Ezekiel 20:31 tn Or “Will I reveal myself to you?”
  53. Ezekiel 20:31 tn Or “I will not reveal myself to you.”
  54. Ezekiel 20:32 tn Heb “what comes upon your mind.”
  55. Ezekiel 20:32 tn The Hebrew could also read: “Let us be.”
  56. Ezekiel 20:32 tn Heb “serving wood and stone.” sn This verse echoes the content of 1 Sam 8:20.
  57. Ezekiel 20:33 sn This phrase occurs frequently in Deuteronomy (Deut 4:34; 5:15; 7:19; 11:2; 26:8).
  58. Ezekiel 20:37 tn This is the same Hebrew verb used to describe the passing of the children through the fire.
  59. Ezekiel 20:37 sn The metaphor may be based in Lev 27:32 (see also Jer 33:13 and Matt 25:32-33). A shepherd would count his sheep as they passed beneath his staff.
  60. Ezekiel 20:38 tn See the note at 2:3.
  61. Ezekiel 20:39 sn Compare the irony here to Amos 4:4 and Jer 44:25.
  62. Ezekiel 20:39 tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat.
  63. Ezekiel 20:39 sn A similar concept may be found in Lev 18:21 and 20:3.
  64. Ezekiel 20:39 tn Or “gifts.”
  65. Ezekiel 20:40 tn Heb “all of it.”
  66. Ezekiel 20:42 tn Heb “I lifted up my hand.”
  67. Ezekiel 20:43 tn Heb “ways.”
  68. Ezekiel 20:43 tn Heb “loathe yourselves in your faces.”
  69. Ezekiel 20:45 sn Beginning with 20:45, the verse numbers through 21:32 in the English Bible differ by five from the verse numbers in the Hebrew text (BHS), with 20:45 ET = 21:1 HT, 20:46 ET = 21:2 HT, 21:1 ET = 21:6 HT etc., through 21:32 ET = 21:37 HT. Beginning with 22:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
  70. Ezekiel 20:46 tn Heb “set your face toward.” This expression occurs as well in Ezek 6:2 and 13:17.
  71. Ezekiel 20:46 tn Or “the way toward the south,” or “the way toward Teman.” Teman is in the south and may be a location or the direction.
  72. Ezekiel 20:46 tn Or “toward Darom.” Darom may mean the south or a region just north of the southern city of Beer Sheba. See M. Greenberg, Ezekiel (AB), 2:417-18.
  73. Ezekiel 20:46 tn The Hebrew term can also mean “forest,” but a meaning of uncultivated wasteland fits the Negev region far better. See M. Greenberg, Ezekiel (AB), 2:418.
  74. Ezekiel 20:47 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
  75. Ezekiel 20:47 tn Fire also appears as a form of judgment in Ezek 15:4-7 and 19:12, 14.
  76. Ezekiel 20:48 tn Heb “all flesh.”
New English Translation (NET)

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Hebrews 9:11-28

Christ’s Service in the Heavenly Sanctuary

11 But now Christ has come[a] as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 12 and he entered once for all into the Most Holy Place not by the blood of goats and calves but by his own blood, and so he himself secured[b] eternal redemption. 13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity,[c] 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our[d] consciences from dead works to worship the living God.

15 And so he is the mediator[e] of a new covenant, so that those who are called may receive the eternal inheritance he has promised,[f] since he died[g] to set them free from the violations committed under the first covenant. 16 For where there is a will, the death of the one who made it must be proven.[h] 17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 18 So even the first covenant was inaugurated with blood.[i] 19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 20 and said, “This is the blood of the covenant that God has commanded you to keep.”[j] 21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 23 So it was necessary for the sketches[k] of the things in heaven to be purified with these sacrifices,[l] but the heavenly things themselves required[m] better sacrifices than these. 24 For Christ did not enter a sanctuary made with hands—the representation[n] of the true sanctuary[o]—but into heaven itself, and he appears now in God’s presence for us. 25 And he did not enter to offer[p] himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 27 And just as people[q] are appointed to die once, and then to face judgment,[r] 28 so also, after Christ was offered once to bear the sins of many,[s] to those who eagerly await him he will appear a second time, not to bear sin[t] but to bring salvation.[u]

Footnotes:

  1. Hebrews 9:11 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
  2. Hebrews 9:12 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
  3. Hebrews 9:13 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
  4. Hebrews 9:14 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 M lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
  5. Hebrews 9:15 tn The Greek word μεσίτης (mesitēs, “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
  6. Hebrews 9:15 tn Grk “the promise of the eternal inheritance.”
  7. Hebrews 9:15 tn Grk “a death having occurred.”
  8. Hebrews 9:16 tn Grk “there is a necessity for the death of the one who made it to be proven.”
  9. Hebrews 9:18 sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.
  10. Hebrews 9:20 tn Grk “which God commanded for you (or in your case).”sn A quotation from Exod 24:8.
  11. Hebrews 9:23 tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
  12. Hebrews 9:23 tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.
  13. Hebrews 9:23 tn Grk “the heavenly things themselves with better sacrifices than these.”
  14. Hebrews 9:24 tn Or “prefiguration.”
  15. Hebrews 9:24 tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.
  16. Hebrews 9:25 tn Grk “and not that he might offer,” continuing the previous construction.
  17. Hebrews 9:27 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
  18. Hebrews 9:27 tn Grk “and after this—judgment.”
  19. Hebrews 9:28 sn An allusion to Isa 53:12.
  20. Hebrews 9:28 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
  21. Hebrews 9:28 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.
New English Translation (NET)

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Psalm 107

Book 5 (Psalms 107-150)

Psalm 107[a]

107 Give thanks to the Lord, for he is good,
and his loyal love endures.[b]
2 Let those delivered by the Lord speak out,[c]
those whom he delivered[d] from the power[e] of the enemy,
3 and gathered from foreign lands,[f]
from east and west,
from north and south.
4 They wandered through the wilderness, in a wasteland;[g]
they found no road to a city in which to live.
5 They were hungry and thirsty;
they fainted from exhaustion.[h]
6 They cried out to the Lord in their distress;
he delivered them from their troubles.
7 He led them on a level road,[i]
that they might find a city in which to live.
8 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[j]
9 For he has satisfied those who thirst,[k]
and those who hunger he has filled with food.[l]
10 They sat in utter darkness,[m]
bound in painful iron chains,[n]
11 because they had rebelled against God’s commands,[o]
and rejected the instructions of the Most High.[p]
12 So he used suffering to humble them;[q]
they stumbled and no one helped them up.
13 They cried out to the Lord in their distress;
he delivered them from their troubles.
14 He brought them out of the utter darkness,[r]
and tore off their shackles.
15 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[s]
16 For he shattered the bronze gates,
and hacked through the iron bars.[t]
17 They acted like fools in their rebellious ways,[u]
and suffered because of their sins.
18 They lost their appetite for all food,[v]
and they drew near the gates of death.
19 They cried out to the Lord in their distress;
he delivered them from their troubles.
20 He sent them an assuring word[w] and healed them;
he rescued them from the pits where they were trapped.[x]
21 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[y]
22 Let them present thank offerings,
and loudly proclaim what he has done.[z]
23 [aa] Some traveled on[ab] the sea in ships,
and carried cargo over the vast waters.[ac]
24 They witnessed the acts of the Lord,
his amazing feats on the deep water.
25 He gave the order for a windstorm,[ad]
and it stirred up the waves of the sea.[ae]
26 They[af] reached up to the sky,
then dropped into the depths.
The sailors’ strength[ag] left them[ah] because the danger was so great.[ai]
27 They swayed[aj] and staggered like drunks,
and all their skill proved ineffective.[ak]
28 They cried out to the Lord in their distress;
he delivered them from their troubles.
29 He calmed the storm,[al]
and the waves[am] grew silent.
30 The sailors[an] rejoiced because the waves[ao] grew quiet,
and he led them to the harbor[ap] they desired.
31 Let them give thanks to the Lord for his loyal love,
and for the amazing things he has done for people.[aq]
32 Let them exalt him in the assembly of the people.
Let them praise him in the place where the leaders preside.[ar]
33 He turned[as] streams into a desert,
springs of water into arid land,
34 and a fruitful land into a barren place,[at]
because of the sin of its inhabitants.
35 As for his people,[au] he turned[av] a desert into a pool of water,
and a dry land into springs of water.
36 He allowed the hungry to settle there,
and they established a city in which to live.
37 They cultivated[aw] fields,
and planted vineyards,
which yielded a harvest of fruit.[ax]
38 He blessed[ay] them so that they became very numerous.
He would not allow their cattle to decrease in number.[az]
39 As for their enemies,[ba] they decreased in number and were beaten down,
because of painful distress[bb] and suffering.
40 He would pour[bc] contempt upon princes,
and he made them wander in a wasteland with no road.
41 Yet he protected[bd] the needy from oppression,
and cared for his families like a flock of sheep.
42 When the godly see this, they rejoice,
and every sinner[be] shuts his mouth.
43 Whoever is wise, let him take note of these things.
Let them consider the Lord’s acts of loyal love.

Footnotes:

  1. Psalm 107:1 sn Psalm 107. The psalmist praises God for his kindness to his exiled people.
  2. Psalm 107:1 tn Heb “for forever [is] his loyal love.”
  3. Psalm 107:2 tn Or “let the redeemed of the Lord say [so].”
  4. Psalm 107:2 tn Or “redeemed.”
  5. Psalm 107:2 tn Heb “hand.”
  6. Psalm 107:3 tn Heb “from lands.” The word “foreign” is supplied in the translation for clarification.
  7. Psalm 107:4 tc The MT divides the verse so the line ends “on a wasteland of a road.” The LXX divides the line before “road” as in the translation.
  8. Psalm 107:5 tn Heb “and their soul in them fainted.”
  9. Psalm 107:7 sn A level road. See Jer 31:9.
  10. Psalm 107:8 tn Heb “and [for] his amazing deeds for the sons of man.”
  11. Psalm 107:9 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֶשׁ רְעֵבָה, nefesh reʿevah, “hungry throat”).
  12. Psalm 107:9 tn Heb “and [the] hungry throat he has filled [with] good.”
  13. Psalm 107:10 tn Heb “those who sat in darkness and deep darkness.” Synonyms are joined here to emphasize the degree of “darkness” experienced by the exiles. The Hebrew term צַלְמָוֶת (tsalmavet, “deep darkness”) has traditionally been understood as a compound noun, meaning “shadow of death” (צֵל + מָוֶת [tsel + mavet]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other authorities prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 107:10 the word refers metonymically to a dungeon, which in turn metaphorically depicts the place of Israel’s exile (see vv. 2-3).
  14. Psalm 107:10 tn Heb “those bound in suffering and iron.” “Suffering and iron” is a hendiadys (like English “good and angry”), where both words contribute to one idea. In this case the first word characterizes the second; the iron (chains) contribute to the prisoners’ pain and suffering.
  15. Psalm 107:11 tn Heb “the words of God.”
  16. Psalm 107:11 sn The divine title “Most High” (עֶלְיוֹן ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
  17. Psalm 107:12 tn Heb “and he subdued with suffering their heart.”
  18. Psalm 107:14 tn Heb “darkness and deep darkness.” See the note on the word “darkness” in v. 10.
  19. Psalm 107:15 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  20. Psalm 107:16 sn The language of v. 16 recalls Isa 45:2.
  21. Psalm 107:17 tn Heb “fools [they were] because of the way of their rebellion.”
  22. Psalm 107:18 tn Heb “all food their appetite loathed.”
  23. Psalm 107:20 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59).
  24. Psalm 107:20 tn Heb “he rescued from their traps.” The Hebrew word שְׁחִית (shekhit, “trap”) occurs only here and in Lam 4:20, where it refers to a trap or pit in which one is captured. Because of the rarity of the term and the absence of an object with the verb “rescued,” some prefer to emend the text of Ps 107:20, reading מִשַּׁחַת חַיָּתָם (mishakhat khayyatam, “[he rescued] their lives from the pit”). Note also NIV “from the grave,” which interprets the “pit” as Sheol or the grave.
  25. Psalm 107:21 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  26. Psalm 107:22 tn Heb “and let them proclaim his works with a ringing cry.”
  27. Psalm 107:23 sn Verses 23-30, which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.
  28. Psalm 107:23 tn Heb “those going down [into].”
  29. Psalm 107:23 tn Heb “doers of work on the mighty waters.”
  30. Psalm 107:25 tn Heb “he spoke and caused to stand a stormy wind.”
  31. Psalm 107:25 tn Heb “and it stirred up its [i.e., the sea’s, see v. 23] waves.”
  32. Psalm 107:26 tn That is, the waves (see v. 25).
  33. Psalm 107:26 tn Heb “their being”; traditionally “their soul” (referring to that of the sailors). This is sometimes translated “courage” (cf. NIV, NRSV).
  34. Psalm 107:26 tn Or “melted.”
  35. Psalm 107:26 tn Heb “from danger.”
  36. Psalm 107:27 tn Only here does the Hebrew verb חָגַג (khagag; normally meaning “to celebrate”) carry the nuance “to sway.”
  37. Psalm 107:27 tn The Hitpael of בָּלַע (balaʿ) occurs only here in the OT. Traditionally the form is derived from the verbal root בלע (“to swallow”), but HALOT 135 s.v. III בלע understands a homonym here with the meaning “to be confused.”
  38. Psalm 107:29 tn Heb “he raised [the] storm to calm.”
  39. Psalm 107:29 tn Heb “their waves.” The antecedent of the third masculine plural pronominal suffix is not readily apparent, unless it refers back to “waters” in v. 23.
  40. Psalm 107:30 tn Heb “they”; the referent (the sailors) has been specified in the translation for clarity.
  41. Psalm 107:30 tn Heb “they”; the referent (the waves) has been specified in the translation for clarity.
  42. Psalm 107:30 tn The Hebrew noun occurs only here in the OT.
  43. Psalm 107:31 tn Heb “and [for] his amazing deeds for the sons of man.” See v. 8.
  44. Psalm 107:32 tn Heb “in the seat of the elders.”
  45. Psalm 107:33 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV).
  46. Psalm 107:34 tn Heb “a salty land.”
  47. Psalm 107:35 tn The words “As for his people” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. The psalmist contrasts God’s judgment on his enemies with his blessing of his people. See the note on the word “enemies” in v. 39 for further discussion.
  48. Psalm 107:35 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. See the note on the word “turned” in v. 33.
  49. Psalm 107:37 tn Heb “sowed seed in.”
  50. Psalm 107:37 tn Heb “fruit [as] produce.”
  51. Psalm 107:38 tn “Bless” here carries the nuance “endue with sexual potency, make fertile.” See Gen 1:28, where the statement “he blessed them” directly precedes the command “be fruitful and populate the earth” (see also 1:22). The verb “bless” carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).
  52. Psalm 107:38 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality).
  53. Psalm 107:39 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people.
  54. Psalm 107:39 tn Heb “from the oppression of calamity.”
  55. Psalm 107:40 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21.
  56. Psalm 107:41 tn Heb “set on high.”
  57. Psalm 107:42 tn Heb “all evil,” which stands metonymically for those who do evil.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Proverbs 27:11

11 Be wise, my son,[a] and make my heart glad,
so that I may answer[b] anyone who taunts me.[c]

Footnotes:

  1. Proverbs 27:11 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
  2. Proverbs 27:11 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
  3. Proverbs 27:11 sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students, but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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The Daily Audio Bible Reading for Tuesday November 8, 2022 (NIV)

Ezekiel 18-19

Individual Retribution

18 The Lord’s message came to me: 2 “What do you mean by quoting this proverb concerning the land of Israel:

“‘The fathers eat sour grapes,
And the children’s teeth become numb?’[a]

3 “As surely as I live, declares the Sovereign Lord,[b] you will not quote this proverb in Israel anymore! 4 Indeed! All lives are mine—the life of the father as well as the life of the son is mine. The one[c] who sins will die.

5 “Suppose a man is righteous. He practices what is just and right, 6 does not eat pagan sacrifices on the mountains[d] or pray to the idols[e] of the house of Israel, does not defile his neighbor’s wife, does not approach a woman for marital relations[f] during her period, 7 does not oppress anyone, but gives the debtor back whatever was given in pledge,[g] does not commit robbery,[h] but gives his bread to the hungry and clothes the naked, 8 does not engage in usury or charge interest,[i] but refrains[j] from wrongdoing, promotes true justice[k] between men, 9 and follows my statutes and observes my regulations by carrying them out.[l] That man[m] is righteous; he will certainly live,[n] declares the Sovereign Lord.

10 “Suppose such a man has[o] a violent son who sheds blood and does any of these things[p] mentioned previously 11 (though the father did not do any of them).[q] He eats pagan sacrifices on the mountains,[r] defiles his neighbor’s wife, 12 oppresses the poor and the needy,[s] commits robbery, does not give back what was given in pledge, prays to[t] idols, performs abominable acts, 13 engages in usury, and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die.[u] He will bear the responsibility for his own death.[v]

14 “But suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father’s example.[w] 15 He does not eat pagan sacrifices on the mountains, does not pray to the idols of the house of Israel, does not defile his neighbor’s wife, 16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry and clothes the naked, 17 refrains from wrongdoing,[x] does not engage in usury or charge interest, carries out my regulations, and follows my statutes. He will not die for his father’s iniquity;[y] he will surely live. 18 As for his father, because he practices extortion, robs his brother, and does what is not good among his people, he will die for his iniquity.

19 “Yet you say, ‘Why should the son not suffer[z] for his father’s iniquity?’ When the son does what is just and right, and observes all my statutes and carries them out, he will surely live. 20 The person who sins is the one who will die. A son will not suffer[aa] for his father’s iniquity, and a father will not suffer[ab] for his son’s iniquity; the righteous person will be judged according to his righteousness, and the wicked person according to his wickedness.[ac]

21 “But if the wicked person turns from all the sin he has committed and observes all my statutes and does what is just and right, he will surely live; he will not die. 22 None of the sins he has committed will be held[ad] against him; because of the righteousness he has done, he will live. 23 Do I actually delight in the death of the wicked, declares the Sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

24 “But if a righteous man turns away from his righteousness and practices wrongdoing according to all the abominable practices the wicked carry out, will he live? All his righteous acts will not be remembered; because of the unfaithful acts he has done and the sin he has committed, he will die.[ae]

25 “Yet you say, ‘The Lord’s conduct[af] is unjust!’ Hear, O house of Israel: Is my conduct unjust? Is it not your conduct that is unjust? 26 When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it;[ag] because of the wrongdoing he has done, he will die. 27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life. 28 Because he considered[ah] and turned from all the sins he had done, he will surely live; he will not die. 29 Yet the house of Israel says, ‘The Lord’s conduct is unjust!’ Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?

30 “Therefore, I will judge each person according to his conduct,[ai] O house of Israel, declares the Sovereign Lord. Repent[aj] and turn from all your wickedness; then it will not be an obstacle leading to iniquity.[ak] 31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit![al] Why should you die, O house of Israel? 32 For I take no delight in the death of anyone,[am] declares the Sovereign Lord. Repent and live!

Lament for the Princes of Israel

19 “And you, sing[an] a lament for the princes of Israel, 2 and say:

“‘What a lioness was your mother among the lions!
She lay among young lions;[ao] she reared her cubs.
3 She reared one of her cubs; he became a young lion.
He learned to tear prey; he devoured people.[ap]
4 The nations heard about him; he was trapped in their pit.
They brought him with hooks to the land of Egypt.[aq]
5 “‘When she realized that she waited in vain, her hope was lost.

She took another of her cubs[ar] and made him a young lion.
6 He walked about among the lions; he became a young lion.
He learned to tear prey; he devoured people.
7 He broke down[as] their strongholds[at] and devastated their cities.
The land and everything in it was frightened at the sound of his roaring.
8 The nations—the surrounding regions—attacked him.
They threw their net over him; he was caught in their pit.
9 They put him in a collar with hooks;[au]
they brought him to the king of Babylon;
they brought him to prison[av]
so that his voice would not be heard
any longer on the mountains of Israel.
10 “‘Your mother was like a vine in your vineyard,[aw] planted by water.

It was fruitful and full of branches because it was well-watered.
11 Its boughs were strong, fit[ax] for rulers’ scepters; it reached up into the clouds.
It stood out because of its height and its many branches.[ay]
12 But it was plucked up in anger; it was thrown down to the ground.
The east wind[az] dried up its fruit;
its strong branches broke off and withered—
a fire consumed them.
13 Now it is planted in the wilderness,
in a dry and thirsty land.[ba]
14 A fire has gone out from its branch; it has consumed its shoot and its fruit.[bb]
No strong branch was left in it, nor a scepter to rule.’

“This is a lament song, and has become a lament song.”

Footnotes:

  1. Ezekiel 18:2 tn This word occurs three times, in the Qal stem here and the parallel passage in Jer 31:29-30, and in the Piel stem at Eccl 10:10. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the “bluntness” of the teeth is not due to grinding them down because of the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197.
  2. Ezekiel 18:3 tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).
  3. Ezekiel 18:4 tn Heb “life.”
  4. Ezekiel 18:6 tn Heb “on the mountains he does not eat.” The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).
  5. Ezekiel 18:6 tn Heb “does not lift up his eyes.” This refers to looking to idols for help.
  6. Ezekiel 18:6 tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations (Lev 18:14; Deut 22:14; Isa 8:3).
  7. Ezekiel 18:7 tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.
  8. Ezekiel 18:7 tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2; see Lev 5:21, 22 HT [6:2, 3 ET]).
  9. Ezekiel 18:8 sn This law was given in Lev 25:36.
  10. Ezekiel 18:8 tn Heb, “turns back his hand.”
  11. Ezekiel 18:8 tn Heb “justice of truth.”
  12. Ezekiel 18:9 tc The MT reads לַעֲשׂוֹת אֱמֶת (laʿasot ʾemet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (laʿasot ʾotam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX reflects the original, supported by similar phrasing in Ezekiel 11:20; 20:19.
  13. Ezekiel 18:9 tn Heb “he.”
  14. Ezekiel 18:9 tn Heb “living, he will live.” The infinitive absolute precedes the finite verb for emphasis.
  15. Ezekiel 18:10 tn Heb “begets.”
  16. Ezekiel 18:10 tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative: “against a brother” (i.e., fellow Israelite). But the form is likely dittographic, as the consonants that spell “brother” אח (alef-het) occur in the following word).
  17. Ezekiel 18:11 tn Heb “and he all of these did not do.” The parenthetical note refers back to the father described in the preceding verses.
  18. Ezekiel 18:11 sn See note on “mountains” in v. 6.
  19. Ezekiel 18:12 sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 16:49; Pss 12:6; 35:10; 37:14).
  20. Ezekiel 18:12 tn Heb “lifts up his eyes.”
  21. Ezekiel 18:13 tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.
  22. Ezekiel 18:13 tn Heb “his blood will be upon him.”
  23. Ezekiel 18:14 tn Heb “and he sees and does not do likewise.”
  24. Ezekiel 18:17 tc This translation follows the LXX. The MT reads: “restrains his hand from the poor,” which makes no sense here.
  25. Ezekiel 18:17 tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”
  26. Ezekiel 18:19 tn Heb “lift up, bear.”
  27. Ezekiel 18:20 tn Heb “lift up, bear.”
  28. Ezekiel 18:20 tn Heb “lift up, bear.”
  29. Ezekiel 18:20 tn Heb “the righteousness of the righteous one will be upon him, and the wickedness of the wicked one will be upon him.”
  30. Ezekiel 18:22 tn Heb “remembered.”
  31. Ezekiel 18:24 tn Heb “because of them he will die.”
  32. Ezekiel 18:25 tn Heb “way.”
  33. Ezekiel 18:26 tn Heb “for them” or “because of them.”
  34. Ezekiel 18:28 tn Heb “he saw.”
  35. Ezekiel 18:30 tn Heb “ways.”
  36. Ezekiel 18:30 tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.
  37. Ezekiel 18:30 tn Or “leading to punishment.”
  38. Ezekiel 18:31 sn In Ezek 11:19 and 36:26 the new heart and new spirit are promised as future blessings.
  39. Ezekiel 18:32 tn Heb “the death of the one dying.”
  40. Ezekiel 19:1 tn Heb “lift up.”
  41. Ezekiel 19:2 sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. The background for Judah being compared to lions seems to be Gen 49:9.
  42. Ezekiel 19:3 tn Heb “a man.”
  43. Ezekiel 19:4 sn The description applies to King Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).
  44. Ezekiel 19:5 sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.
  45. Ezekiel 19:7 tc The Hebrew text reads “knew” but is apparently the result of a ד/ר (dalet/resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.
  46. Ezekiel 19:7 tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”
  47. Ezekiel 19:9 tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).
  48. Ezekiel 19:9 tc The term in the MT occurs only here and in Eccl 9:12, where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.
  49. Ezekiel 19:10 tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב/כ (beth/kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.
  50. Ezekiel 19:11 tn The word “fit” does not occur in the Hebrew text.
  51. Ezekiel 19:11 tn Heb “and it was seen by its height and by the abundance of its branches.”
  52. Ezekiel 19:12 sn The east wind symbolizes the Babylonians.
  53. Ezekiel 19:13 sn This metaphor depicts the Babylonian exile of the Davidic dynasty.
  54. Ezekiel 19:14 tn The verse uses language similar to that in Judg 9:20.
New English Translation (NET)

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Hebrews 9:1-10

The Arrangement and Ritual of the Earthly Sanctuary

9 Now the first covenant,[a] in fact, had regulations for worship and its earthly sanctuary. 2 For a tent was prepared, the outer one,[b] which contained[c] the lampstand, the table, and the presentation of the loaves; this[d] is called the Holy Place. 3 And after the second curtain there was a tent called the holy of holies. 4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark[e] were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. 5 And above the ark[f] were the cherubim[g] of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail. 6 So with these things prepared like this, the priests enter continually into the outer tent[h] as they perform their duties. 7 But only the high priest enters once a year into the inner tent,[i] and not without blood that he offers for himself and for the sins of the people committed in ignorance.[j] 8 The Holy Spirit is making clear that the way into the Holy Place had not yet appeared as long as the old tabernacle[k] was standing. 9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 10 They served only for matters of food and drink[l] and various ritual washings; they are external regulations[m] imposed until the new order came.[n]

Footnotes:

  1. Hebrews 9:1 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
  2. Hebrews 9:2 tn Grk “the first,” in order of approach in the ritual.
  3. Hebrews 9:2 tn Grk “in which [were].”
  4. Hebrews 9:2 tn Grk “which,” describing the outer tent.
  5. Hebrews 9:4 tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.
  6. Hebrews 9:5 tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.
  7. Hebrews 9:5 sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.
  8. Hebrews 9:6 tn Grk “the first tent.”
  9. Hebrews 9:7 tn Grk “the second tent.”
  10. Hebrews 9:7 tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.
  11. Hebrews 9:8 tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.
  12. Hebrews 9:10 tn Grk “only for foods and drinks.”
  13. Hebrews 9:10 tc Most witnesses (D1 M) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismois kai dikaiōmasin), with both nouns in the dative. The translation “washings; they are…regulations” renders βαπτισμοῖς, δικαιώματα (baptismois, dikaiōmata; found in such significant mss as P46 א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.
  14. Hebrews 9:10 tn Grk “until the time of setting things right.”
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Psalm 106:32-48

32 They made him angry by the waters of Meribah,
and Moses suffered[a] because of them,
33 for they aroused[b] his temper,[c]
and he spoke rashly.[d]
34 They did not destroy the nations,[e]
as the Lord had commanded them to do.
35 They mixed in with the nations
and learned their ways.[f]
36 They worshiped[g] their idols,
which became a snare to them.[h]
37 They sacrificed their sons and daughters to demons.[i]
38 They shed innocent blood—
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed.[j]
39 They were defiled by their deeds,
and unfaithful in their actions.[k]
40 So the Lord was angry with his people[l]
and despised the people who belonged to him.[m]
41 He handed them over to[n] the nations,
and those who hated them ruled over them.
42 Their enemies oppressed them;
they were subject to their authority.[o]
43 Many times he delivered[p] them,
but they had a rebellious attitude,[q]
and degraded themselves[r] by their sin.
44 Yet he took notice of their distress,
when he heard their cry for help.
45 He remembered his covenant with them,
and relented[s] because of his great loyal love.
46 He caused all their conquerors[t]
to have pity on them.
47 Deliver us, O Lord, our God.
Gather us from among the nations.
Then we will give thanks[u] to your holy name,
and boast about your praiseworthy deeds.[v]
48 The Lord God of Israel deserves praise,[w]
in the future and forevermore.[x]
Let all the people say, “We agree![y] Praise the Lord!”[z]

Footnotes:

  1. Psalm 106:32 tn Heb “there was harm to Moses.”
  2. Psalm 106:33 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
  3. Psalm 106:33 tn Heb “his spirit.”
  4. Psalm 106:33 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.sn Verses 32-33 allude to the events of Num 20:1-13.
  5. Psalm 106:34 tn That is, the nations of Canaan.
  6. Psalm 106:35 tn Heb “their deeds.”
  7. Psalm 106:36 tn Or “served.”
  8. Psalm 106:36 sn Became a snare. See Exod 23:33; Judg 2:3.
  9. Psalm 106:37 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
  10. Psalm 106:38 sn Num 35:33-34 explains that bloodshed defiles a land.
  11. Psalm 106:39 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the Lord (see Ps 73:27).
  12. Psalm 106:40 tn Heb “the anger of the Lord burned against his people.”
  13. Psalm 106:40 tn Heb “his inheritance.”
  14. Psalm 106:41 tn Heb “gave them into the hand of.”
  15. Psalm 106:42 tn Heb “they were subdued under their hand.”
  16. Psalm 106:43 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
  17. Psalm 106:43 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
  18. Psalm 106:43 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
  19. Psalm 106:45 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
  20. Psalm 106:46 tn Or “captors.”
  21. Psalm 106:47 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
  22. Psalm 106:47 tn Heb “to boast in your praise.”
  23. Psalm 106:48 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  24. Psalm 106:48 tn Heb “from everlasting to everlasting.”
  25. Psalm 106:48 tn Heb “surely” (אָמֵן,ʾamen), traditionally transliterated “amen.”
  26. Psalm 106:48 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
New English Translation (NET)

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Proverbs 27:10

10 Do not forsake your friend and your father’s friend,
and do not enter your brother’s house in the day of your disaster;
a neighbor nearby is better than a brother far away.[a]

Footnotes:

  1. Proverbs 27:10 sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.
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The Daily Audio Bible Reading for Monday November 7, 2022 (NIV)

Ezekiel 16:42-17:24

42 I will exhaust my rage on you, and then my fury will turn from you. I will calm down and no longer be angry.

43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done,[a] declares the Sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

44 “‘Observe—everyone who quotes proverbs will quote this proverb about you: “Like mother, like daughter.” 45 You are the daughter of your mother, who detested her husband and her sons, and you are the sister of your sisters, who detested their husbands and their sons. Your mother was a Hittite and your father an Amorite. 46 Your older sister was Samaria, who lived north[b] of you with her daughters, and your younger sister, who lived south[c] of you, was Sodom[d] with her daughters. 47 Have you not copied their behavior[e] and practiced their abominable deeds? In a short time[f] you became even more depraved in all your conduct than they were! 48 As surely as I live, declares the Sovereign Lord, your sister Sodom and her daughters never behaved as wickedly as you and your daughters have behaved.

49 “‘See here—this was the iniquity[g] of your sister Sodom: She and her daughters had majesty, abundance of food, and enjoyed carefree ease, but they did not help[h] the poor and needy. 50 They were haughty and practiced abominable deeds before me. Therefore, when I saw it I removed them. 51 Samaria has not committed half the sins you have; you have done more abominable deeds than they did.[i] You have made your sisters appear righteous with all the abominable things you have done. 52 So now, bear your disgrace, because you have given your sisters reason to justify their behavior.[j] Because the sins you have committed were more abominable than those of your sisters; they have become more righteous than you. So now, be ashamed and bear the disgrace of making your sisters appear righteous.

53 “‘I will restore their fortunes, the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters (along with your fortunes among them), 54 so that you may bear your disgrace and be ashamed of all you have done in consoling them. 55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 56 In your days of majesty,[k] was not Sodom your sister a byword in your mouth, 57 before your evil was exposed? Now you have become an object of scorn to the daughters of Aram[l] and all those around her and to the daughters of the Philistines—those all around you who despise you. 58 You must bear your punishment for your obscene conduct and your abominable practices, declares the Lord.

59 “‘For this is what the Sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant. 60 Yet I will remember the covenant I made with you in the days of your youth, and I will establish a lasting[m] covenant with you. 61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 62 I will establish my covenant with you, and then you will know that I am the Lord. 63 Then you will remember, be ashamed, and remain silent[n] because of your disgrace when I make atonement for all you have done,[o] declares the Sovereign Lord.’”

A Parable of Two Eagles and a Vine

17 The Lord’s message came to me: 2 “Son of man, offer a riddle,[p] and tell a parable to the house of Israel. 3 Say to them: ‘This is what the Sovereign Lord says:[q]

“‘A great eagle[r] with broad wings, long feathers,[s]
with full plumage that was multi-hued,[t]
came to Lebanon[u] and took the top of the cedar.
4 He plucked off its topmost shoot;
he brought it to a land of merchants
and planted it in a city of traders.
5 He took one of the seedlings[v] of the land,
placed it in a cultivated plot;[w]
a shoot by abundant water,
like a willow he planted it.
6 It sprouted and became a vine,
spreading low to the ground;[x]
its branches turning toward him,[y] its roots were under itself.[z]
So it became a vine; it produced shoots and sent out branches.
7 “‘There was another great eagle[aa]

with broad wings and thick plumage.
Now this vine twisted its roots toward him
and sent its branches toward him
to be watered from the soil where it was planted.
8 In a good field, by abundant waters, it was planted
to grow branches, bear fruit, and become a beautiful vine.’

9 “Say to them: ‘This is what the Sovereign Lord says:

“‘Will it prosper?
Will he not rip out its roots
and cause its fruit to rot[ab] and wither?
All its foliage[ac] will wither.
No strong arm or large army
will be needed to pull it out by its roots.[ad]
10 Consider! It is planted, but will it prosper?
Will it not wither completely when the east wind blows on it?
Will it not wither in the soil where it sprouted?’”

11 Then the Lord’s message came to me: 12 “Say to the rebellious house of Israel:[ae] ‘Don’t you know what these things mean?’[af] Say: ‘See here, the king of Babylon came to Jerusalem and took her king and her officials prisoner and brought them to himself in Babylon. 13 He took one from the royal family,[ag] made a treaty with him, and put him under oath.[ah] He then took the leaders of the land 14 so it would be a lowly kingdom that could not rise on its own but had to keep its treaty with him in order to stand. 15 But this one from Israel’s royal family[ai] rebelled against the king of Babylon[aj] by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?

16 “‘As surely as I live, declares the Sovereign Lord, surely in the city[ak] of the king who crowned him, whose oath he despised and whose covenant he broke—in the middle of Babylon he will die! 17 Pharaoh with his great army and mighty horde will not help[al] him in battle, when siege ramps are erected and siege walls are built to kill many people. 18 He despised the oath by breaking the covenant. Take note[am]—he gave his promise[an] and did all these things. He will not escape!

19 “‘Therefore this is what the Sovereign Lord says: As surely as I live, I will certainly repay him[ao] for despising my oath and breaking my covenant! 20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 21 All the choice men[ap] among his troops will die[aq] by the sword, and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!

22 “‘This is what the Sovereign Lord says:

“‘I will take a sprig[ar] from the lofty top of the cedar and plant it.[as]
I will pluck from the top one of its tender twigs;
I myself will plant it on a high and lofty mountain.
23 I will plant it on a high mountain of Israel,
and it will raise branches and produce fruit and become a beautiful cedar.
Every bird will live under it;
Every winged creature will live in the shade of its branches.
24 All the trees of the field will know that I am the Lord.
I make the high tree low; I raise up the low tree.
I make the green tree wither, and I make the dry tree sprout.
I, the Lord, have spoken, and I will do it!’”

Footnotes:

  1. Ezekiel 16:43 tn Heb “your way on (your) head I have placed.”
  2. Ezekiel 16:46 tn Heb “left.”
  3. Ezekiel 16:46 tn Heb “right.”
  4. Ezekiel 16:46 sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).
  5. Ezekiel 16:47 tn Heb “walked in their ways.”
  6. Ezekiel 16:47 tn The Hebrew expression has a temporal meaning as illustrated by the use of the phrase in 2 Chr 12:7.
  7. Ezekiel 16:49 tn Or “guilt.”
  8. Ezekiel 16:49 tn Heb “strengthen the hand of.”
  9. Ezekiel 16:51 tn Or “you have multiplied your abominable deeds beyond them.”
  10. Ezekiel 16:52 tn Heb “because you have interceded for your sisters with your sins.”
  11. Ezekiel 16:56 tn Or “pride.”
  12. Ezekiel 16:57 tc So MT, LXX, and Vulgate; many Hebrew mss and the Syriac read “Edom.”
  13. Ezekiel 16:60 tn Or “eternal.”
  14. Ezekiel 16:63 tn Heb “and your mouth will not be open any longer.”
  15. Ezekiel 16:63 tn Heb “when I make atonement for you for all that you have done.”
  16. Ezekiel 17:2 sn The verb occurs elsewhere in the OT only in Judg 14:12-19, where Samson supplies a riddle.
  17. Ezekiel 17:3 tn The parable assumes the defection of Zedekiah to Egypt and his rejection of Babylonian lordship.
  18. Ezekiel 17:3 sn The great eagle symbolizes Nebuchadnezzar (17:12).
  19. Ezekiel 17:3 tn Hebrew has two words for wings; it is unknown whether they are fully synonymous or whether one term distinguishes a particular part of the wing such as the wing coverts (nearest the shoulder), secondaries (mid-feathers of the wing), or primaries (last and longest section of the wing).
  20. Ezekiel 17:3 tn This term was used in 16:10, 13, and 18 of embroidered cloth.
  21. Ezekiel 17:3 sn In the parable Lebanon apparently refers to Jerusalem (17:12).
  22. Ezekiel 17:5 tn Heb “took of the seed of the land.” For the vine imagery, “seedling” is a better translation, though in its subsequent interpretation the “seed” refers to Zedekiah through its common application to offspring.
  23. Ezekiel 17:5 tn Heb “a field for seed.”
  24. Ezekiel 17:6 tn Heb “short of stature.”
  25. Ezekiel 17:6 tn That is, the eagle.
  26. Ezekiel 17:6 tn Or “him,” i.e., the eagle.
  27. Ezekiel 17:7 sn The phrase another great eagle refers to Pharaoh Hophra.
  28. Ezekiel 17:9 tn The Hebrew root occurs only here in the OT and appears to have the meaning of “strip off.” In application to fruit the meaning may be “cause to rot.”
  29. Ezekiel 17:9 tn Heb “all the טַרְפֵּי (tarpe) of branches.” The word טַרְפֵּי occurs only here in the Bible; its precise meaning is uncertain.
  30. Ezekiel 17:9 tn Or “there will be no strong arm or large army when it is pulled up by the roots.”
  31. Ezekiel 17:12 tn The words “of Israel” are not in the Hebrew text but are supplied in the translation as a clarification of the referent.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).
  32. Ezekiel 17:12 sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.
  33. Ezekiel 17:13 tn Or “descendants”; Heb “seed” (cf. v. 5).
  34. Ezekiel 17:13 tn Heb “caused him to enter into an oath.”
  35. Ezekiel 17:15 tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.
  36. Ezekiel 17:15 tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.
  37. Ezekiel 17:16 tn Heb “place.”
  38. Ezekiel 17:17 tn Heb “deal with” or “work with.”
  39. Ezekiel 17:18 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.
  40. Ezekiel 17:18 sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).
  41. Ezekiel 17:19 tn Heb “place it on his head.”
  42. Ezekiel 17:21 tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhayv) for מִבְחָריו (mivkharayv).
  43. Ezekiel 17:21 tn Heb “fall.”
  44. Ezekiel 17:22 sn The language is analogous to messianic imagery in Isa 11:1; Zech 3:8; 6:4, although the technical terminology is not the same.
  45. Ezekiel 17:22 tc The LXX lacks “and plant it.”
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Hebrews 8

The High Priest of a Better Covenant

8 Now the main point of what we are saying is this:[a] We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven,[b] 2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. 3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 4 Now if he were on earth, he would not be a priest, since there are already priests who offer[c] the gifts prescribed by the law. 5 The place where they serve is[d] a sketch[e] and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design[f] shown to you on the mountain.”[g] 6 But[h] now Jesus[i] has obtained a superior ministry, since[j] the covenant that he mediates is also better and is enacted[k] on better promises.[l]

7 For if that first covenant had been faultless, no one would have looked for a second one.[m] 8 But[n] showing its fault,[o] God[p] says to them,[q]

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
9 “It will not be like the covenant[r] that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.
10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put[s] my laws in their minds[t] and I will inscribe them on their hearts. And I will be their God and they will be my people.[u]
11 “And there will be no need at all[v] for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest.[w]
12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.”[x]

13 When he speaks of a new covenant,[y] he makes the first obsolete. Now what is growing obsolete and aging is about to disappear.[z]

Footnotes:

  1. Hebrews 8:1 tn Grk “the main point of the things being said.”
  2. Hebrews 8:1 sn An allusion to Ps 110:1; see Heb 1:3, 13.
  3. Hebrews 8:4 tn Grk “there are those who offer.”
  4. Hebrews 8:5 tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.
  5. Hebrews 8:5 tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (hupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).
  6. Hebrews 8:5 tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.
  7. Hebrews 8:5 sn A quotation from Exod 25:40.
  8. Hebrews 8:6 sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).
  9. Hebrews 8:6 tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.
  10. Hebrews 8:6 tn Grk “to the degree that.”
  11. Hebrews 8:6 tn Grk “which is enacted.”
  12. Hebrews 8:6 sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.
  13. Hebrews 8:7 tn Grk “no occasion for a second one would have been sought.”
  14. Hebrews 8:8 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
  15. Hebrews 8:8 sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
  16. Hebrews 8:8 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  17. Hebrews 8:8 tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memphomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autois), supported by P46 א2 B D2 0278 1739 1881 M, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memphomenos, here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.
  18. Hebrews 8:9 tn Grk “not like the covenant,” continuing the description of v. 8b.
  19. Hebrews 8:10 tn Grk “putting…I will inscribe.”
  20. Hebrews 8:10 tn Grk “mind.”
  21. Hebrews 8:10 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.
  22. Hebrews 8:11 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
  23. Hebrews 8:11 tn Grk “from the small to the great.”
  24. Hebrews 8:12 sn A quotation from Jer 31:31-34.
  25. Hebrews 8:13 tn Grk “when he says, ‘new,’” (referring to the covenant).
  26. Hebrews 8:13 tn Grk “near to disappearing.”
New English Translation (NET)

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Psalm 106:13-31

13 They quickly forgot what he had done;[a]
they did not wait for his instructions.[b]
14 In the wilderness they had an insatiable craving[c] for meat;[d]
they challenged God[e] in the wastelands.
15 He granted their request,
then struck them with a disease.[f]
16 In the camp they resented[g] Moses,
and Aaron, the Lord’s holy priest.[h]
17 The earth opened up and swallowed Dathan;
it engulfed[i] the group led by Abiram.[j]
18 Fire burned their group;
the flames scorched the wicked.[k]
19 They made an image of a calf at Horeb,
and worshiped a metal idol.
20 They traded their majestic God[l]
for the image of an ox that eats grass.
21 They rejected[m] the God who delivered them,
the one who performed great deeds in Egypt,
22 amazing feats in the land of Ham,
mighty acts[n] by the Red Sea.
23 He threatened[o] to destroy them,
but[p] Moses, his chosen one, interceded with him[q]
and turned back his destructive anger.[r]
24 They rejected the fruitful land;[s]
they did not believe his promise.[t]
25 They grumbled in their tents;[u]
they did not obey[v] the Lord.
26 So he made a solemn vow[w]
that he would make them die[x] in the wilderness,
27 make their descendants[y] die[z] among the nations,
and scatter them among foreign lands.[aa]
28 They worshiped[ab] Baal of Peor,
and ate sacrifices offered to the dead.[ac]
29 They made the Lord angry[ad] by their actions,
and a plague broke out among them.
30 Phinehas took a stand and intervened,[ae]
and the plague subsided.
31 This was credited to Phinehas as a righteous act
for all generations to come.[af]

Footnotes:

  1. Psalm 106:13 tn Heb “his works.”
  2. Psalm 106:13 tn Heb “his counsel.”
  3. Psalm 106:14 sn They had an insatiable craving. This is described in Num 11:4-35.
  4. Psalm 106:14 tn Heb “they craved [with] a craving.”
  5. Psalm 106:14 tn Heb “they tested God.”
  6. Psalm 106:15 tn Heb “and he sent leanness into their being.”sn Disease. See Num 11:33-34, where this plague is described.
  7. Psalm 106:16 tn Or “envied.”
  8. Psalm 106:16 tn Heb “the holy one of the Lord.”
  9. Psalm 106:17 tn Or “covered.”
  10. Psalm 106:17 tn Or “the assembly of Abiram.”
  11. Psalm 106:18 sn Verses 16-18 describe the events of Num 16:1-40.
  12. Psalm 106:20 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the Lord states that his people (Israel) exchanged “their glory” (a reference to the Lord) for worthless idols.
  13. Psalm 106:21 tn Heb “forgot.”
  14. Psalm 106:22 tn Or “awe-inspiring acts.”
  15. Psalm 106:23 tn Heb “and he said.”
  16. Psalm 106:23 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
  17. Psalm 106:23 tn Heb “stood in the gap before him.”
  18. Psalm 106:23 tn Heb “to turn back his anger from destroying.”sn Verses 19-23 describe the events of Exod 32:1-35.
  19. Psalm 106:24 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
  20. Psalm 106:24 tn Heb “his word.”
  21. Psalm 106:25 sn They grumbled in their tents. See Deut 1:27.
  22. Psalm 106:25 tn Heb “did not listen to the voice of.”
  23. Psalm 106:26 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
  24. Psalm 106:26 tn Heb “to cause them to fall.”
  25. Psalm 106:27 tn Or “offspring”; Heb “seed.”
  26. Psalm 106:27 tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).
  27. Psalm 106:27 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
  28. Psalm 106:28 tn Heb “joined themselves to.”sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.
  29. Psalm 106:28 tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).
  30. Psalm 106:29 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakhʿisuhu) being misread as וַיַּכְעִיסוּ (vayyakhʿisu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).
  31. Psalm 106:30 sn The intervention of Phinehas is recounted in Num 25:7-8.
  32. Psalm 106:31 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsedaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God credits Abram’s faith as righteousness.
New English Translation (NET)

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Proverbs 27:7-9

7 The one whose appetite[a] is satisfied loathes honey,
but to the hungry mouth[b] every bitter thing is sweet.
8 Like a bird that wanders[c] from its nest,
so is a person who wanders from his home.[d]
9 Ointment and incense make the heart rejoice,[e]
likewise the sweetness of one’s friend from sincere counsel.[f]

Footnotes:

  1. Proverbs 27:7 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject—the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that—possession, experience, education, and the like.
  2. Proverbs 27:7 tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
  3. Proverbs 27:8 tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.
  4. Proverbs 27:8 tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.
  5. Proverbs 27:9 sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
  6. Proverbs 27:9 tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”
New English Translation (NET)

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The Daily Audio Bible Reading for Sunday November 6, 2022 (NIV)

Ezekiel 14:12-16:41

12 The Lord’s message came to me: 13 “Son of man, suppose a country sins against me by being unfaithful, and I stretch out my hand against it, cut off its bread supply,[a] cause famine to come on it, and kill both people and animals. 14 Even if these three men, Noah, Daniel,[b] and Job, were in it, they would save only their own lives by their righteousness, declares the Sovereign Lord.

15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 16 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 18 Even if these three men were in it, as surely as I live, declares the Sovereign Lord, they could not save their own sons or daughters—they would save only their own lives.

19 “Or suppose I were to send a plague into that land and pour out my rage on it with bloodshed, killing both people and animals. 20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the Sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

21 “For this is what the Sovereign Lord says: How much worse will it be when I send my four terrible judgments—sword, famine, wild animals, and plague—to Jerusalem to kill both people and animals! 22 Yet some survivors will be left in it, sons and daughters who will be brought out. They will come out to you, and when you see their behavior and their deeds, you will be consoled about the catastrophe I have brought on Jerusalem—for everything I brought on it. 23 They will console you when you see their behavior and their deeds, because you will know that it was not without reason that I have done everything that I have done in it, declares the Sovereign Lord.”

Burning a Useless Vine

15 The Lord’s message came to me: 2 “Son of man, of all the woody branches among the trees of the forest, what happens to the wood of the vine?[c] 3 Can wood be taken from it to make anything useful? Or can anyone make a peg from it to hang things on? 4 No![d] It is thrown in the fire for fuel; when the fire has burned up both ends of it and it is charred in the middle, will it be useful for anything? 5 Indeed! If it was not made into anything useful when it was whole, how much less can it be made into anything when the fire has burned it up and it is charred?

6 “Therefore, this is what the Sovereign Lord says: Like the wood of the vine is among the trees of the forest that I have provided as fuel for the fire—so I will provide the residents of Jerusalem as fuel.[e] 7 I will set[f] my face against them—although they have escaped from the fire,[g] the fire will still consume them! Then you will know that I am the Lord, when I set my face against them. 8 I will make[h] the land desolate because they have acted unfaithfully, declares the Sovereign Lord.”

God’s Unfaithful Bride

16 The Lord’s message came to me: 2 “Son of man, confront Jerusalem with her abominable practices 3 and say, ‘This is what the Sovereign Lord says to Jerusalem: Your origin and your birth were in the land of the Canaanites; your father was an Amorite and your mother a Hittite. 4 As for your birth, on the day you were born your umbilical cord was not cut, nor were you washed in water;[i] you were certainly not rubbed down with salt, nor wrapped with blankets.[j] 5 No eye took pity on you to do even one of these things for you to spare you;[k] you were thrown out into the open field[l] because you were detested on the day you were born.

6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!”[m] 7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.

8 “‘Then I passed by you and watched you, noticing[n] that you had reached the age for love.[o] I spread my cloak[p] over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the Sovereign Lord, and you became mine.

9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 14 Your fame[q] spread among the nations because of your beauty; your beauty was perfect because of the splendor that I bestowed on you, declares the Sovereign Lord.[r]

15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty[s] became his. 16 You took some of your clothing and made for yourself decorated high places; you engaged in prostitution on them. You went to him to become his.[t] 17 You also took your beautiful jewelry, made of my gold and my silver I had given to you, and made for yourself male images and engaged in prostitution[u] with them. 18 You took your embroidered clothing and used it to cover them; you offered my olive oil and my incense to them. 19 As for my food that I gave you—the fine flour, olive oil, and honey I fed you—you placed it before them as a soothing aroma. That is exactly what happened, declares the Sovereign Lord.

20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them[v] as food for the idols to eat. As if your prostitution was not enough, 21 you slaughtered my children and sacrificed them to the idols.[w] 22 And with all your abominable practices and prostitution you did not remember the days of your youth when you were naked and bare, kicking around in your blood.

23 “‘After all your evil—“Woe! Woe to you!” declares the Sovereign Lord— 24 you built yourself a chamber[x] and put up a pavilion[y] in every public square. 25 At the head of every street you erected your pavilion, and you disgraced[z] your beauty when you spread[aa] your legs to every passerby and multiplied your promiscuity. 26 You engaged in prostitution with the Egyptians, your lustful neighbors,[ab] multiplying your promiscuity and provoking me to anger. 27 So see here, I have stretched out my hand against you and cut off your rations. I have delivered you into the power of those who hate you, the daughters of the Philistines, who were ashamed of your obscene conduct. 28 You engaged in prostitution with the Assyrians because your desires were insatiable; you prostituted yourself with them and yet you were still not satisfied. 29 Then you multiplied your promiscuity to the land of merchants, Babylonia,[ac] but you were not satisfied there either.

30 “‘How sick is your heart, declares the Sovereign Lord, when you perform all these acts, the deeds of a bold prostitute. 31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment.[ad]

32 “‘Adulterous wife, who prefers strangers instead of her own husband! 33 All prostitutes receive payment,[ae] but instead you give gifts to every one of your lovers. You bribe them to come to you from all around for your sexual favors! 34 You were different from other prostitutes[af] because no one solicited you. When you gave payment and no payment was given to you, you became the opposite!

35 “‘Therefore, you prostitute, listen to the Lord’s message! 36 This is what the Sovereign Lord says: Because your lust[ag] was poured out and your nakedness was uncovered in your prostitution with your lovers, and because of all your detestable idols, and because of the blood of your children you have given to them, 37 therefore, take note: I am about to gather all your lovers whom you enjoyed, both all those you loved and all those you hated. I will gather them against you from all around, and I will expose your nakedness to them, and they will see all your nakedness.[ah] 38 I will punish you as an adulteress and murderer deserves.[ai] I will avenge your bloody deeds with furious rage.[aj] 39 I will give you into their hands, and they will destroy your chambers and tear down your pavilions. They will strip you of your clothing and take your beautiful jewelry and leave you naked and bare. 40 They will summon a mob who will stone you and hack you in pieces with their swords. 41 They will burn down your houses and execute judgments on you in front of many women. Thus I will put a stop to your prostitution, and you will no longer give gifts to your clients.[ak]

Footnotes:

  1. Ezekiel 14:13 tn Heb “break its staff of bread.”
  2. Ezekiel 14:14 sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.
  3. Ezekiel 15:2 tn Most modern translations take the statement as a comparison (“how is vine wood better than any forest wood?”) based on the preposition מִן (min). But a comparison should have a word as an adjective or stative verb designating a quality, i.e., a word for “good/better” is lacking. The preposition is translated above in its partitive sense.sn Comparing Israel to the wood of the vine may focus on Israel’s inferiority to the other nations. For the vine imagery in relation to Israel and the people of God, see Ps 80:8-13; John 15:1-7; Rom 11:17-22.
  4. Ezekiel 15:4 tn The word הִנֵּה (hinneh, traditionally “behold”) draws one’s attention to something. Sometimes it may be translated as a verb of perception; here it is treated as a particle that fits the context (so also in v. 5, but with a different English word).
  5. Ezekiel 15:6 tn The words “as fuel” are not in the Hebrew text but are implied.
  6. Ezekiel 15:7 tn The word translated “set” is the same Hebrew word translated as “provide” in the previous verse.
  7. Ezekiel 15:7 sn This escape refers to the exile of Ezekiel and others in 597 b.c. (Ezek 1:2; 2 Kgs 24:10-16).
  8. Ezekiel 15:8 tn The word translated “make” is the same Hebrew word translated as “provide” in v. 6.
  9. Ezekiel 16:4 tn Heb “in water you were not washed for cleansing” or “with water you were not washed smooth” (see D. I. Block, Ezekiel [NICOT], 1:473, n. 57, for a discussion of possible meanings of this hapax legomenon).
  10. Ezekiel 16:4 sn Arab midwives still cut the umbilical cords of infants and then proceed to apply salt and oil to their bodies.
  11. Ezekiel 16:5 sn These verbs, “pity” and “spare,” echo the judgment oracles in 5:11; 7:4, 9; 8:18; 9:5, 10.
  12. Ezekiel 16:5 sn A similar concept is found in Deut 32:10.
  13. Ezekiel 16:6 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated, or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.
  14. Ezekiel 16:8 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.
  15. Ezekiel 16:8 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.
  16. Ezekiel 16:8 tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
  17. Ezekiel 16:14 tn Heb “name.”
  18. Ezekiel 16:14 sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.
  19. Ezekiel 16:15 tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted; see the beginning of the verse) has been specified in the translation for clarity.
  20. Ezekiel 16:16 tc The text as written in the MT is incomprehensible (“not coming [plural] and he will not”). Driver has suggested a copying error of similar-sounding words, specifically לֹא (loʾ) for לוֹ (lo). The feminine participle בָאוֹת (vaʾot) has also been read as the feminine perfect בָאת (vaʾt). See L. C. Allen, Ezekiel (WBC), 1:228, n. 15.b, and D. I. Block, Ezekiel (NICOT), 1:486, n. 137.
  21. Ezekiel 16:17 tn Or perhaps “and worshiped them,” if the word “prostitution” is understood in a figurative rather than a literal sense (cf. CEV, NLT).
  22. Ezekiel 16:20 sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.
  23. Ezekiel 16:21 tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.
  24. Ezekiel 16:24 tn The Hebrew גֶּב (gev) may represent more than one word, each rare in the Old Testament. It may refer to a “mound” or to “rafters.” The LXX, Syriac, and Vulgate interpret this as a brothel.
  25. Ezekiel 16:24 tn Or “lofty place” (NRSV). See L. C. Allen, Ezekiel (WBC), 1:229, and B. Lang, Frau Weisheit, 137.
  26. Ezekiel 16:25 tn Heb “treated as if abominable,” i.e., repudiated.
  27. Ezekiel 16:25 tn The only other occurrence of the Hebrew root is found in Prov 13:3 in reference to the talkative person who habitually “opens wide” his lips.
  28. Ezekiel 16:26 tn Heb “your neighbors, large of flesh.” The word “flesh” is used here of the genitals. It may simply refer to the size of their genitals in general, or that they are lustful.
  29. Ezekiel 16:29 tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) are used as metonymy for the whole empire of Babylon.
  30. Ezekiel 16:31 tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).
  31. Ezekiel 16:33 tn The Hebrew word occurs only here in the OT.
  32. Ezekiel 16:34 tn Heb “With you it was opposite of women in your prostitution.”
  33. Ezekiel 16:36 tn The Hebrew word occurs only here in the OT.
  34. Ezekiel 16:37 sn Harlots suffered degradation when their nakedness was exposed (Jer 13:22, 26; Hos 2:12; Nah 3:5).
  35. Ezekiel 16:38 tn Heb “and I will judge you (with) the judgments of adulteresses and of those who shed blood.”
  36. Ezekiel 16:38 tn Heb “and I will give you the blood of rage and zeal.”
  37. Ezekiel 16:41 tn The words “to your clients” are not in the Hebrew text but are implied.
New English Translation (NET)

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Hebrews 7:18-28

18 On the one hand a former command is set aside[a] because it is weak and useless,[b] 19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 20 And since[c] this was not done without a sworn affirmation—for the others have become priests without a sworn affirmation, 21 but Jesus[d] did so[e] with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’”[f]— 22 accordingly Jesus has become the guarantee[g] of a better covenant. 23 And the others[h] who became priests were numerous, because death prevented them[i] from continuing in office,[j] 24 but he holds his priesthood permanently since he lives forever. 25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 28 For the law appoints as high priests men subject to weakness,[k] but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Footnotes:

  1. Hebrews 7:18 tn Grk “the setting aside of a former command comes to pass.”
  2. Hebrews 7:18 tn Grk “because of its weakness and uselessness.”
  3. Hebrews 7:20 sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”
  4. Hebrews 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  5. Hebrews 7:21 tn The words “did so” are not in the Greek text, but are implied.
  6. Hebrews 7:21 sn A quotation from Ps 110:4 (see Heb 5:6; 6:20, and 7:17).
  7. Hebrews 7:22 tn Or “surety.”
  8. Hebrews 7:23 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
  9. Hebrews 7:23 tn Grk “they were prevented by death.”
  10. Hebrews 7:23 tn Grk “from continuing” (the words “in office” are supplied for clarity).
  11. Hebrews 7:28 sn See Heb 5:2 where this concept was introduced.
New English Translation (NET)

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Psalm 106:1-12

Psalm 106[a]

106 Praise the Lord.
Give thanks to the Lord, for he is good,
and his loyal love endures.[b]
2 Who can adequately recount the Lord’s mighty acts,
or relate all his praiseworthy deeds?[c]
3 How blessed are those who promote justice,
and do what is right all the time.
4 Remember me, O Lord, when you show favor to your people.
Pay attention to me, when you deliver,
5 so I may see the prosperity[d] of your chosen ones,
rejoice along with your nation,[e]
and boast along with the people who belong to you.[f]
6 We have sinned like[g] our ancestors;[h]
we have done wrong, we have done evil.
7 Our ancestors in Egypt failed to appreciate your miraculous deeds.
They failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea.[i]
8 Yet he delivered them for the sake of his reputation,[j]
that he might reveal his power.
9 He shouted at[k] the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
10 He delivered them from the power[l] of the one who hated them,
and rescued[m] them from the power[n] of the enemy.
11 The water covered their enemies;
not even one of them survived.[o]
12 They believed his promises;[p]
they sang praises to him.

Footnotes:

  1. Psalm 106:1 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.
  2. Psalm 106:1 tn Heb “for forever [is] his loyal love.”
  3. Psalm 106:2 tn Heb “[or] cause to be heard all his praise.”
  4. Psalm 106:5 tn Heb “good.”
  5. Psalm 106:5 tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”
  6. Psalm 106:5 tn Heb “with your inheritance.”
  7. Psalm 106:6 tn Heb “with.”
  8. Psalm 106:6 tn Heb “fathers” (also in v. 7).
  9. Psalm 106:7 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.
  10. Psalm 106:8 tn Heb “his name,” which here stands metonymically for God’s reputation.
  11. Psalm 106:9 tn Or “rebuked.”
  12. Psalm 106:10 tn Heb “hand.”
  13. Psalm 106:10 tn Or “redeemed.”
  14. Psalm 106:10 tn Heb “hand.”
  15. Psalm 106:11 tn Heb “remained.”
  16. Psalm 106:12 tn Heb “his words.”
New English Translation (NET)

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Proverbs 27:4-6

4 Wrath is cruel and anger is overwhelming,[a]
but who can stand before jealousy?[b]
5 Better is open[c] rebuke
than hidden[d] love.
6 Faithful[e] are the wounds of a friend,
but the kisses[f] of an enemy are excessive.[g]

Footnotes:

  1. Proverbs 27:4 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).
  2. Proverbs 27:4 tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)
  3. Proverbs 27:5 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
  4. Proverbs 27:5 tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
  5. Proverbs 27:6 tn The Niphal participle of אָמַן (ʾaman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
  6. Proverbs 27:6 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number.
  7. Proverbs 27:6 tn The form is נַעְתָּרוֹת (naʿtarot), the Niphal participle of עָתַר (ʿatar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
New English Translation (NET)

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