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11/12/2022 DAB Transcript

Ezekiel 24:1-26:21, Hebrews 11:1-16, Psalms 110:1-7, Proverbs 27:14

Today is the 12th day of November welcome to the Daily Audio Bible I am Brian and it’s great to be here with you. Oddly, this concludes our…it’s taken us 12 days but this will conclude our first full week in the month of November and we’ll continue our journey full speed ahead, which will lead us back to where we left off yesterday, and that happens to be back in the book of Ezekiel. Today we will read from the New English Translation, which is what we’ve been doing this week and we’ll read Ezekiel chapters 24, 25 and 26 today.

Prayer:

Father, we thank You for Your word. We thank You for another day to gather around it. We thank You for the presence of Your Holy Spirit leading us into all truth as we allow the Scriptures to seep down into our lives watering the soil of our hearts. And we thank You Father for a bountiful harvest in our lives, the fruit of the Spirit. May it be ever-growing within us, and may we share it freely with all that we encounter. We love You and we take this moment and make it a moment of gratitude. We love You. We thank You, we worship You, we trust You, and we pray these things in the name of Jesus. Amen.

Announcements:

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And then this is just a reminder, brand-new resource not in the Daily Audio Bible Shop out there all over the world and all of the…the music outlets is Sleep, a contemplative journey our brand-new release for this season that we are navigating into, this really busy, stressful, joyful, uplifting, wonderful time of year that is heading straight at us day by day, step-by-step. And you can get Sleep wherever you get music, wherever it is that you download your music, whatever…whatever that may be wherever you may be you should be able to find it. So, check that out.

If you want to partner with the Daily Audio Bible, thank you humbly, thank you, we wouldn't…we wouldn’t be day by day step-by-step together if it weren’t step-by-step together. And, so, thank you for your partnership. There is a link on the homepage at dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner, or the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

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And that’s it for today. I am Brian I love you and I will be waiting for you here tomorrow.

Community Prayer and Praise:

Good morning DAB family this is Saved by Grace in California. I’d just like to lift up that…the gentleman who came on and asked for prayer. It’s been a week and his wife, and his daughter has left him. And Father God I just lift up my brother to You Father and I just pray that he would see Your hand in this situation. Father, he says that he…his church…and he sounds like he’s a member Father but I just pray Lord that You will show him and be ever present in this situation for our brother. Comfort his heart Father God that’s grieving the loss right now Lord. I pray for restoration. I pray for Father God for a new relationship not amending of the old Father God, but I pray new total newness in this situation. I pray that they will put You first in their marriage and in the rearing of their child. I ask God that You would give him favor in the eyes of the wife Lord God and that there’ll be a forgivingness Father, that You would remove all resentment, bitterness, and unforgiveness in this situation in the name of Jesus. And I pray that thy will be done forever in this…in his life Father God and in this situation and I thank You for the powerful testimony that this couple will have that will lead others Father God to trust in You and to rely on You in the name of Jesus I pray. Amen.

Hey good morning Daily Audio Bible family this is John calling from Westminster MA I hope everyone is doing well. Today is the 9th of November and it’s the 313th day of the year, which is just mind boggling. Brian thank you so much for your commitment and loyalty to Jesus Christ and for your outpouring of love that is the love of Christ in your heart to everybody here in the community. We are great benefactors of the mighty work that God is doing in and through you and we’re entirely blessed that you and your family are so on fire for the Lord. And that fire continues to spread and we’re glad to be caught in it. We’re Catching Fire so thank you Brian. I wanted to call in today to pray for Prodigal Princess from Massachusetts. I heard your prayer request play on the 312th day of the year so the 8th of November and you were just talking about how you’re a child in the faith and that you are…you desire to become strong in the faith so that…you know right now you knew you need milk, but you know you do desire that you can have solid food. Sister, you are…you are on the right path and on the right track. You’ve got strongholds that are broken in Jesus’ name, chains that are of bound you that are broken in Jesus’ name. You’re a new child and a new creation. What had you held back in the past is projecting you propelling you forward into the future, and I can’t wait to hear your testimony. This is John from Massachusetts.

This is Hands to Heaven. Father God, I lift up the troubled ones to You to night. You know them Lord, the ones who are caught in the storms of life and are so busy bailing out the boat they haven’t had time for more than an SOS prayer. Each time they feel like they’ve made headway another wave of trials complications and difficulties swamps the boat and they’re once more struggling just to keep afloat. Strengthen the troubled ones, Lord. Help them to carry on knowing that You haven’t abandoned them but are right beside them encouraging them. Give them the faith to keep their eyes above the waves. Fill them with the assurance that storms always end, and many are followed by a rainbow, the promise that You will never break Your word, never forsake Your children, never send more than You can help us bear. And Lord when the waves cease, and the rain abates let the troubled ones turn to You and thanksgiving and praise and let them tell the others whose boats are still floundering in deep waters that You are faithful, and You are present in each moment. Let them share how You helped them through their problem into Your promises in Jesus’ name I pray. This is Hands to Heaven. God bless you all.

Good afternoon, everybody it is I, the Slow Boat. A young man called on November 1st. His first name is Jonathan and I think his last name is Santos or Lopez. I didn’t quite get it. Anyway, he asked for our prayers as he reaches his 20th birthday and he’s concerned about a job. He’s reaching a new stage in his life. Jonathan, I would like to praise you for two reasons. First, you took your courage in your hands and called us. Second, you are serious about moving on to your next stage. While I want you to have every success, that you get a great job that pays well that teaches you a lot, that if you go on in your education you get good grades in whatever courses you take and you finish them up with honors. The DAB is a family, and we welcome you. Stay in touch. Call if you need to. I am praying for you as you requested and happy birthday.

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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)

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

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)

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

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11/11/2022 DAB Transcript

Ezekiel 23:1-49, Hebrews 10:18-39, Psalm 109:1-31, Proverbs 27:13

Today is the 11th day of November, welcome to the Daily Audio Bible. I am Brian and it’s great to be here with you today. It’s great to come around the Global Campfire together. And as we often say, let it go, leave it at the entrance, this little circle around this Global Campfire is a safe place for us. We’re here to allow the Scriptures to wash into our lives and speak to us and honestly, being here right now around the Global Campfire together with you, this is one of my very favorite places in the world to be. And so, it is great to be here with you today, as we gather and take the next step forward. And that next step forward, leads us back into the book of Ezekiel today, we will read Ezekiel chapter 23.

Prayer:

Thank You, Father, for Your word. Thank You for another day. Thank You for allowing us to be in the book of Ezekiel and read the letter to the Hebrews, to be in the Psalms, to be in the Proverbs and that this just is a relationship that never ends. Not only a relationship with You that never ends but with a relationship with Your Word, day-by-day, step-by-step, it is guiding us, transforming us, challenging us, restoring us and giving us the promises of things yet to come, and we hope in these things. We thank You for what we’re learning in the book of Hebrews, from a Hebrew context, that we, that we can enter the Most Holy place, that we can move through the curtain into the Holy of Holies, that we, through Jesus, can have intimacy and relationship with You, Lord. And this is the most spectacular thing that we, can have a relationship with the Almighty, the Most High. So, we worship You, we thank You for making this possible, because it wasn’t something we earned, it wasn’t something that we did, we weren’t so righteous that one day You said I can’t keep You out of my presence you’re too righteous. We were never that, on our own we will never be that. You are that, You are righteous, and You have come to restore us and through You, we have been made righteous. We rejoice in this, we rejoice in You and praise Your holy name in the name of Jesus, we declare these things. Amen.

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And as always if have a prayer request or encouragement, you can hit the Hotline button in the app or you can dial 877-942-4253.

And that’s it for today, I’m Brian, I love you and I’ll be waiting for you here, tomorrow.

Prayer and Encouragements:

Rest in peace DAB family. This is David from Tyrone. And I have been with the DAB community now for almost 4 years. It has been quite a journey. I’ve gotten so much out of listening to Brian and his insights into Scripture. Haven’t come out to the Community much on the Prayer Line. I’ve really only done it once and that was in January of 21 when my mom passed. But last night at the hospital with my wife, we got some news that she has several abscesses on her colon and doctors had to go in last night and do an emergency procedure to put a line in to allow the infection to drain in hopes that it would promote healing of her colon. And if that doesn’t work, we’re looking at having to have at least a third of her colon removed. And so, I’ve reached out to my church family, I’ve reached out to my friends and family, asking for their prayers. And I would be remiss if I didn’t ask this DAB Community to pray for my wife, as well. So, that’s what I’m doing, I’m asking that each and every one of you would pray for my wife Lynn. Pray for comfort and healing and help us to just be strong in our faith. Understand God’s will and accept that but most important Lord, we’re praying for her, her healing. So, thank you family. And God bless you.

Hey, this one goes out to Brian. This is Micah in Awe, in Kansas City. I just wanted to mention how excellent your commentary was today. The Scriptures were so awesome, the end of Hebrews. I don’t remember it ever being, as like, caught up in the end of Hebrews as, er, this part of Hebrews as I was today. Like, catching that Scripture so thoroughly today. It just really, really hit me hard today. Made me almost, almost weep; I’m a weeper. Almost made me weep. I was like, daaaang. We are grafted in, like you said, that’s in Romans but like I really felt that this was towards the Israelites, but I know that we’re grafted in. And God’s saying that He’s no longer gonna hold our sins against us and like, that’s, that was the change, that’s like, Him telling us things are gonna be different, right. He saw all of our, all of our error, all of our inability to follow the law and do what was right. And He loves us so much, He loves us and even though we were like a cheating spouse, and like, the Scriptures point that out, He still cared for us so much, that He made a way for us. And I felt that in my Spirit, like when I’m doing something wrong, the Spirit shows me and convicts me of it and then sometimes the Spirit, like, nudges me and pushes me towards doing something that I believe is what you would call good, like, that God wants that’s good. And man, I just love this whole thing. And like, those things that you said, literally the word “grafted in” came to my mind as I heard that, like, this is for the Israelites, but I’m grafted in. And then, in your commentary you said that, so that you said that, reminds me of these themes, that the Holy Spirit, gives to His people. Like, all of, all of us Christians share these messages from the Holy Spirit and I really, it’s just confirmation that God is in this. I love you.

Hey, DAB family, this is Your Sister Ashley from California. And I just wanted to come on here and share with you all, an update about my son Jackson. He has been in and out of the hospital, we’ve been admitted for low sodium and blood pressure issues and all sorts of fun stuff. But today, last night, November 7th we came home and so he’s home right now. And thank You Jesus, thank You so much Lord, for just Your goodness and Your mercy and the modern and Your grace and medicine and just everything that You’re doing. And guys, I just wanna say thank you too for praying. It’s like, it’s like your prayers are all these pearls, like these beads of pearls that have just like wrapped the room and decorated. It’s such a beautiful and comforting thing to think of. But I also wanted to share with you. Brian, we go the Sleep soundtrack and one time we were in the hospital and Jackson was having a hard time sleeping. And he said, I put it on for him and then a little bit later when he had woken up again, he said, mommy, put on the guy from the DAB again. So, I just wanted to say thank you for that because it has really been a blessing. And I just want to let you know guys that I’m praying for you because praying for you helps my heart too. So, I love you DAB family and I’ll let you know what’s going on soon.

Hello, my beautiful DAB family. This is my very first time calling. But I pray for you all right there and then when the petitions are requested. This is my fifth year studying the Bible with you all. I just want to thank Brian for standing before us, with his wonderful mission of yours and your family. I’m so grateful for that. And I wanted to share that, before the release of the Sleep, Contemplative Journey was released, I already was falling asleep with repeating the same study of the day. I’m so grateful for this new release, it helps me contemplate more than the Bible and God’s Word, rather than my problems. I am so grateful; thank you, I love you all.

So, this is Vincent, Walking in Love. At least, I used to, or I try to. I don’t know, even if this will get played but I’m really trying to understand our Heavenly Father. How, how in His name does He put love in your life and take it away? What is the point of all of this, of any of this? And I’m not trying to be funny. I just don’t get it. I just don’t get it. God bless, you all.

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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.

Posted on

11/10/2022 DAB Transcript

Eze 21:1-22:31, Heb 10:1-17, Ps 108:1-13, Pr 27:12

Today is the 10th day of the month of November, the 10th day of the 11th month, if you will, welcome to the Daily Audio Bible I’m Brian it’s great to be here with you today as we gather like we do every day around the Global Campfire and take the next step forward on our adventure through the Scriptures. And our adventure continues in the book of Ezekiel. We’re reading from the New English Translation this week and today, Ezekiel chapters 21 and 22.

Commentary:

Alright. So, we spent some time yesterday and the book of Hebrews just discussing…well…first of all, that Hebrews was written to Hebrews. And, so, it’s from one worldview into the same worldview. So, there are some common tapestries and understandings about things and how they work that we, if we had grown up in a Hebrew culture, would also understand. Wherever we live on this earth…like I live here in the United States…there is a culture here. Actually, there are many cultures here. It’s a melting pot. But there are regional cultures. I live in the south of the United States. It has a particular culture that’s different than say the Pacific Northwest. But when you kind of live in a culture then there are all kinds of things that aren’t spoken that don’t need to be spoken that everybody just sort of knows. And, so, that is going on in the New Testament. That is going on in the book of Hebrews. And, so, we have to peel back some layers sometimes to just at least get context. Even though context doesn’t give us a worldview or give us the advantage of having grown up in a culture, we can at least get closer, we can understand better. And, so, yesterday we were talking about those nuances and how we can read the theological statements, the truth statements in the letter to the Hebrews and go, yeah, everybody knows that. But when these things were being said originally 2000 years ago. in the first century it wasn’t like, yeah, everybody knows that. It wasn’t a part of the fabric of the culture that they understood. And these teachings about Jesus seemed off because nobody was talking about that in the culture or they seemed heretical, like leading people into deception. The writer of Hebrews is trying to say no no no no no no that’s not what’s going on here. It is a part of our culture. It has been foretold. We have been waiting for this day. Our objective here is to recognize that it’s happening instead of just missing it. Like…like our ancestors missed the voice of the prophets so often we need to not miss that God is doing a new thing but a thing that was foretold. So, we obviously continued forward today the next reading from the letter to the Hebrews. And in our reading today knowing all of that back story of nuance and culture and tapestry we need understand that what the writer of Hebrews said today was a big deal. And, so, let me quote. “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. For otherwise would they not have ceased to be offered since the worshipers would’ve been purified once for all and so have no further consciences of sin? But in those sacrifices, there is a reminder of sins year after year. For it is impossible for the blood of bulls and goats to take away sins.” Okay, so if you were in a Hebrew centric culture, had grown up understanding Mosaic law, understanding the rituals, understanding the customs, understanding the holidays and celebrations living inside of this culture worshiping at the temple atoning for your sins through sacrifices and somebody came along and said that’s over, that’s over that didn’t work anyway, it was just a shadow it was a foretelling of something to come but it wasn’t a reality, you might very well think this person is out of their mind or a complete heretic. And if you were in a first century Hebrew culture you also might have some…some ethnic pride going on. Like, who are you saying these things, Hebrew as you might be? Who are you saying these things as if we’ve never heard of God. Like we are God’s chosen people. This isn’t our first rodeo. We’ve been studying God’s law for an awful long time, like since He gave it to us. Who are you to say this is a copy, a shadow, it’s not real, it didn’t work, or it wasn’t the endgame. And, so, we can see, the writer of Hebrews is attaching the story of God doing a new thing to the story of God foretelling that He would do this. It’s the only link that Hebrew people might understand that they knew this was coming. They’ve been waiting for this. They have been hoping for this. They’ve been praying for this, that they need to recognize that it is upon them. But we can also see the challenge of people who have grown up in the culture trying to obey the law, trying to be righteous before God by obeying the law. And this is all a part of the culture. Like this is all a part of every celebration, every ritual, every…everything. We can see why it would be challenging. I mean, let’s just try to put ourselves in this position. We read things and have read things all year long in the Bible that have showed us about atoning sacrifices and very very specific typical ways of doing things and as Christian people 2000 years into the future we could say, yeah, that…that is the old covenant. That is how it worked. That is what God was doing but, phew, thank goodness we don’t have to do any of that stuff. We’re free from all that stuff. And yet, if we take a couple steps back, we realize we too are a part of a culture and even a subculture and probably a sub subculture, probably many different nuances of culture, but we live somewhere and so there’s a culture attached to that. We grew up somewhere and so there’s a culture attached to that. Those could be the same things, or they can be blended, which has enhanced our understanding of culture. We are also Christian people, disciples of Jesus which creates its own subculture, sort of a language and an…an…a common understanding, that no matter where we go in the world, we have brothers and sisters who have common faith. And, so, we can find commonality in that subculture. And in that subculture of Christianity, we have rituals, celebrations, holidays, customs, language. We have all of the stuff of culture and we’re used to it. Perhaps it’s been our reality since the day we were born. Let’s just take Christmas. Without like trying to dissect Christmas, let’s say Christmas is a day around the world where people who believe in Jesus commemorate and celebrate His arrival, His birth, right? It won’t be that many weeks from now until we’re celebrating that very thing. We could have studied the origin as origins and been like, okay, yeah, this…this kind of evolved over time, but nevertheless we celebrate Jesus’ birth on Christmas day and we do all kinds of other things like maybe we receive the Eucharist or communion every week at church or once a month at church. We have these rhythms and rituals that bind us together and remind us of the story that were in. So, let’s just say on YouTube some super…like I don’t even…like some superduper superduper famous theologian or pastor of thousands and thousands and thousands of people somewhere in the world, somebody with a really really big megaphone comes along and does this YouTube thing and says, it’s been revealed. The time that were in right now has come to an end. There’s no more Christmas. We won’t be observing that anymore. God is doing a new thing in the world. And, so, we won’t actually be observing any of these Christians centric holidays anymore. What God is speaking to the world now, and to His followers in the world is that we’ve had this season and now He’s going back to where we started and we’re all going back together. And, so, January 1st we will all then need to really get brushed up on Torah because what God wants is for us to return to Mosaic law and its customs and its holidays and its language. We’re going back to the sacrificial system and we don’t have a lot of time because Christmas is coming and this will be our last Christmas and then January 1st we’re gonna need to be ready, actually. So, we’re gonna need to get some sheep, learn how to raise them because they’re going to be part of our ritual sacrifices. And we’re just really going to understand what God was saying in the Torah and bring it into a modern era. This is what God wants His people to do thus saith the Lord. Well, that might get a lot of views. It might get some thumbs up and it might get a lot of thumbs down, but it would create controversy. Some people would say God is doing a new thing and yeah, I’m on board, I’m going back to the Torah. Other people would say, why would God do such a thing. And, you know, and then there would be a million other comments, a running commentary on what everybody thinks about everything about this. But to get everybody who believes in Jesus on board with something like this, could that even happen? And I’m not suggesting it’s supposed to happen. This is an example. What would it take to convince everybody who’s grown up a certain way, believing a certain thing to…not to let go of what they have believed, but to become aware that God is going to do a new thing. It’s been foretold, and it’s happening now, and we need to recognize it. Like we would naturally probably resist against that sort of change. We might even call that famous theologian or pastor, the one with the big megaphone a heretic. It would definitely make that person very controversial. That’s not unlike what we’re talking about here in the stew of the first century in which this letter was written. This was going to require a leap of faith. Obviously, many took that leap of faith and over the last couple of thousand years many billions of people have taken that leap of faith. And, so, that the…the subculture of Christianity around the world is the largest religious grouping of people on earth today. So, along with the gospel writers, along with the apostle Paul, along with Peter, and James, and John, who also wrote in the New Testament we have this letter to the Hebrews. Obviously, the message got out. Obviously, it ignited many hearts and continues to do that until this day, so people take the leap of faith. But at this point in time when this is all beginning, we see that it was a true leap of faith. And, so, it’s a good point for us to ask ourselves like, can God do anything in us? And if you wanted to do a new thing in us, would we recognize it? Because it would be disruptive. It would shake us. It would cause us to ask questions. It might even sound wrong. But then the more we think about it only sounds wrong because of the voices of our culture and the whole tapestry and backdrop of how we have lived. And, so, we get over that and we think, okay for me to allow this new thing to happen inside of me that seems that God might be leading me toward, might mean that I find myself at odds or sort of in the no man’s land for a minute because God is doing a new thing and He wants to do a new thing among all of us, but some of us see it sooner than others. And, so, there’ll be this, can I handle that without always questioning whether or not I’m wrong? You…you see the wrestling. And, so, that kind of wrestling has always been going on in faith, but it is certainly going on now. And, so, the fundamental question for us is, if God wants to do a new thing can he do a new thing? Will we let him do that new thing in us? And I’m not saying God isn’t sovereign and that God can…that He is prohibited from doing what He wants to do. I’m saying He collaborates with people. He wants covenantal relationship. These things we know from the Scriptures. He loves us. We know that. He wants to be loved back. We know that. This is a relationship. And, so, if He’s like, look, we need to move in a different direction. I need to bring you over here. We’re going to do a new thing and it’s can it change some things about how you see my people, and it’s gonna change some things about how you understand the culture that you’re in would we let it happen or when we run for the cover where we feel like we are safe in numbers? Like, we pray regularly in our Christian culture for God to do a new thing, for God to shake us or wake us up or revive us or send revival. We want God to do something big and magnificent and noticeable and new. But what we would we do if He does because that is exactly what we’re looking at when we look at the story of Jesus in the Scriptures, something foretold, a brand-new paradigm, the end of one covenant, the inauguration of a new one. And if all you ever knew was the old one it would be a leap of faith to jump into the new one. It’s just that God isn’t afraid of those kinds of things. We can build paradigms and theological formulas all that we want but God isn’t willing to follow our formulas if it will thwart what He wants to get done. God is sovereign and will do what is right. And He will shatter paradigms. And He will even use the Scriptures to do it. So, going back to what I read earlier in Hebrews chapter 10. “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.” This is fundamentally saying that…that way of doing things and that way of understanding God has come to an end and a new thing has begun that no longer requires sacrifice or that type of atonement. The price has been paid once and for all. There has been a final sacrifice in the system. It is over. Sin isn’t a category for those who believe. Sin has no claim. We can go right into the holy of holies to our Father. So, God is willing to blow up paradigms, actually pretty big ones, which means that He’s not afraid to blow up smaller paradigms in our lives in order to pull us forward and deeper. The question might be, would we resist or would we leap in faith? Some things for us to think about today.

Prayer:

Holy Spirit, come. We invite You into all of this. To discern that You are doing something new, that You are calling us into the unknown, that You are shattering a paradigm and we are going to have to take a leap of faith, that can be tricky on all kinds of levels - the cultural level, the relational level and just the fear level - that what we seem to see You pulling us toward is something that requires us to leap out into the dark in faith, letting go what we thought we knew about You or letting go what we thought we knew at all. These are challenging things. They’re supposed to be challenging. It’s an invitation to grow, but an invitation that requires profound discernment. And, so, Comforter, come. Give us wisdom. Lead us into all truth but allow us to understand that You will always be pulling us into a place that is uncomfortable where we must grow. You are Fathering us. You love us. You want us to understand the ways of Your kingdom and its authority. And so often that means a challenge to what we thought we knew. And, so, help us walk this narrow path that leads to life and live this life of faith as a grand adventure with You. We pray in the name of Jesus. Amen.

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And that’s it for today. I’m Brian I love you and I will be waiting for you here tomorrow.

Community Prayer and Praise:

Good morning DAB family my name is Barbara and at 1:00 o'clock this morning my husband passed away of 41 years and I just want to say thank you because I started listening to the Daily Audio Bible back in February of this year and it has brought so much comfort to me through this…through this time. And I just wanna say thank you. I’ve also downloaded the Sleep thing last night for him. He was very restless and I guess he was just getting ready to meet his Creator but he um he was very restless and he listened to that and he just became so calm. And when he died this…this morning at 1:00 AM he was at peace, and he even had a little smile on his face. So, thank you. Thank you for being there for me and encouraging me throughout this year. And I will continue to…to listen to it. And I want a shout out to Kayla young girl who that sounded like…that called in on this day, I don’t know what time…just she’s very unhappy and distraught and I just pray. I pray for her Lord, that she would find Your love, that she would not give up on life, but that You have so much more in store for her life. So, thank you DAB, __…

Dear heavenly Father, I have just listened to the November 6th call in on DAB and I heard that sweet Kayla at the end of it calling for prayer and wanting to go home. Lord, I just pray right now that You touch her, that You send Your angels to comfort her and give her strength Lord that she knows she has a reason to live, that she has a beautiful daughter that needs her to live. Lord, whatever she’s going through we just call upon You right now. I believe it that You are protecting her, that someone is there hugging her and lets her know she is worthy, and You have not forsaken her, that You are there with her Lord Jesus. We just give You all the honor and all the glory Lord. Just bless her. Send those angels to comfort her Lord where she is, that they find her. Thank You for who You are. I thank You for this group, this community. You have been my rock when I have been so weak. So, I am lifting her up right now Lord Jesus. Protect her. Let her know it is not time Lord. Protect her. See her through it and send some people, some angels to comfort her and give her strength and show her the purpose that You have for her life and she has a reason to live for her daughter in the name of Jesus. Amen.

Hi this is Heidi in Texas first time caller but absolutely love hearing your prayer requests and praises and encouragements. I’m a little behind but this is for…identified as Lazarus and wanted to change his name to legion. And I hear in your voice a hesitancy of just letting it being OK that you have screwed up. We all have dude and I just want to pray for you right quick. God I just lift this precious man who is broken. And You’ve promised us that You are near to the broken hearted. Father, I pray that Your beautiful peace will pierce his heart and surround him with Your goodness and Your love and Your grace. God, I pray for a miracle in his marriage and the wife that he has realized he has hurt over many years. God, I pray for a massive miracle of forgiveness of understanding of reuniting. God, I stand against the enemy when he is coming to destroy the marriages in the church and in the godly families. God, I stand against that and I pray unity over any kind of strongholds the enemy has put on the marriages. God be with this man who identifies as Lazarus and just resurrect his marriage, resurrect his heart and his soul. God, we praise You. Amen.

I just listened to the airing on November 6th, and I heard my sweet sister Kayla praying. Kayla, I couldn’t help but pick up the phone and hold it to my chest and give you a virtual hug. My heart broke with yours. It’s so hard when our feelings don’t line up with the truth. There is nothing that you can do to make God love you less and I’m sure you know that but I just wanted to remind you of that. You are so dearly loved and I am so sorry that you don’t feel that. Father, I just ask you to lavish your love on my sweet sister Kayla and let her feelings align with your truth. Give her the strength to hold on and be there and be strong for her sweet daughter. Strengthen her and be everything that she needs in every area of her life I pray to your glory in Jesus’ name. Amen.

Hi my name is Savon I was just coming on here to seek prayer and blessings from the Lord. There’s a lot of stuff going on in the world right now and people and me and my family and it gets to a point sometimes where it’s just a lot to handle and I was just asking to come for prayer and I just wanna say thank you. You guys have helped me a lot. God has blessed me a lot and I have been…I’ve been trying to listen to this every day. Sometimes I do be failing but I just want to get in a good light of God and I’m trying to. You know it seems really hard. Sorry, I’m crying. But I appreciate you guys and I hope God blesses you all. Please just keep me in your prayers. God bless you guys.

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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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Posted on

11/9/2022 DAB Transcript

Ezekiel 20:1-49, Hebrews 9:11-28, Psalm 107:1-43, Proverbs 27:11

Today is the ninth day of November, welcome to the Daily Audio Bible. I am Brian, it is fantastic to be here with you today, as we gather again around the Global Campfire and take the next step forward together. The next step always begins, right where the last one left off, which will lead us back into the book of Ezekiel and today we will read Ezekiel chapter 20.

Commentary:

Okay so yesterday, we kind of dove into the book of Ezekiel and actually just talked about prophecy and God’s heart as He revealed in Ezekiel. And just talked about how our hearts can find a vengeful God in these profits when things didn’t have to happen that way, prophets came and offered choices. And often the people ignored their own peril. We talked about covenants. Today, let’s dive into the…the Hebrew context of Hebrews by first of all, remembering Hebrews is written to Jewish people. Hebrews was written to Hebrews. So, it’s within that context, and if we don’t really understand the Hebrew context, then we can read lots of things in letters like the letter to the Hebrews, and it seem incredibly tedious, highly theological and that we don’t get what the big deal is. If we understand the context, we understand a lot of why this is revolutionary. And so, let’s just put this to the test. Pretend for a second, no matter how much of a Hebrew context or how much first century Roman Empire, province of Syria, Jewish history you’ve study like, pretend you don’t know anything about the Hebrew customs, rituals or religion. And now I’m saying, I’m quoting out of the letter to the Hebrews. I’m quoting this from Hebrews, but let’s pretend we don’t know anything about the Hebrew context. So, I read “He entered once for all into the most Holy Place, not by the blood of goats and cows, but by His own blood. And so, He Himself secured eternal redemption.” Like if you have no context at all, what does that even mean? If someone just walked up to you and they were trying to tell you some really, really good news and they’re like, yeah, He entered once for all into the Most Holy place. Isn’t that amazing? And it wasn’t by the blood of the sacrifice of a goat or a calf, it was His own blood, and He secured eternal redemption through His own blood. Right, like are we taken a couple of steps backward away from this person, like what are you saying, what is going on here? So, without a little bit of context, the first being, Hebrews is written to Hebrews in a Hebrew context, it’s super easy to get lost. Since we have a bit of context from the Scriptures we understand, there was a sacrificial system in place. This had been in the Hebrew culture for centuries. This covenantal worship had a temple, it was in Jerusalem, inside that temple was a Most Holy place. Priests served at this temple, the chief of them being the High Priest and sacrifices happened there. Sacrifices were ongoing and were a part of the ritualistic worship of the God of Israel. What the writer of Hebrews is saying is, the final sacrifice in a system that has lasted for centuries has been made, the covenant that governed this sacrificial system, has come to an end and a new covenant has been inaugurated, presided over by God himself, in the form of Jesus, who is a permanent eternal High Priest and a permanent eternal Holy of Holies. The previous system was a copy and now this is the real thing. So, if you were a Hebrew or are a Hebrew in a Hebrew context, the…the terminology all makes sense. And what everything is connected to, all makes sense, and this news would have been good news if it were true, right. Like, if the final sacrifice has been made, there is a new covenant with God and all can enter into eternal life, fulfilling the obligations of the old covenant by believing in Jesus. That’s really, really good news, but it’s also really, really hard to believe, which is why the writer of Hebrews is going to great lengths to say the thing is friends, this was expected. We’ve been expecting this to happen. We’ve been looking for this to happen, let’s not miss that it’s happening. But it still would’ve been a reach because there’s a whole system in place for how to remove sin and how to become righteous before God and the announcement is, that system has come to a close, you are righteous before God through Jesus and the rituals of the culture will not draw you closer in intimate relationship with God but through Jesus, you can come into the Holy of Holies yourself, and crawl up on the lap of the Father and call Him, Abba. Really, really good news, but also really difficult for devout Hebrew people to accept. At the same time, this is what the Hebrew people were hoping for. They were looking for a Redeemer, they desired righteousness before God and the writer of Hebrews is saying yeah, that’s possible. It can happen. Or I quote from Hebrews, “After Christ was offered once to bear the sins of many, to those who eagerly await Him, He will appear a second time, not to bear sin, but to bring salvation.” This is the good news. There aren’t any hoops to jump through. We can go directly into the presence of God and have an intimate relationship, forever. We can know God personally and although we can do supremely unrighteous things, we are not supremely unrighteous, through our faith in Jesus we are made righteous. In other words, through Jesus, everything that we would have been trying to achieve in this Hebrew context was achieved. This is the good news of the gospel, from a Hebrew perspective and it was indeed revolutionary. And it indeed brought all kinds of persecution along with it because many people were against it. As good of news as it might’ve been, they considered it to be some sort of fabrication. So, those early believers, the ones who this letter is written to, were facing some of the hardships. So, they were experiencing the joy of their salvation and intimacy with God, but they were also getting hammered by their culture and marginalized and persecuted and so some people were just kinda disappearing. And the writer of Hebrews is saying don’t shrink back, don’t disappear. This is the good news the world has been waiting to hear. And we have been given this message, as we always have been, to be a light to the nations, to tell everybody don’t disappear. So, this gives us some context for what we’re moving through in the letter to the Hebrews.

Prayer:

Father, we thank You, thank You for all that Your word unpacks for us and reveals to us, all that we get to learn of and understand, the story that stretches back thousands and thousands and thousands of years. We get to find that we are a part of that story too. So, come Holy Spirit, lead us into all truth, this is a constant prayer. That’s what we seek. We don’t come here to the Scriptures, every day around the Global Campfire to see how much deception we can find ourselves in. We come here to seek what is right, what is true and how we should live. And so, we thank You for all of the different perspectives, that touch all of the different parts of who we are. Lead us into all truth, lead us deeper into Jesus. We pray in His name we ask. Amen.

Announcements:

dailyaudiobible.com is home base, that is where you find out what’s going on around here. The Daily Audio Bible app will do that for you as well and that can be gotten from your app store that’s connected to your device. So, just look for that. Look for Daily Audio Bible and you’ll find it, it’s free. And check out, check out the different sections like the Community Section, that is where different links to different social media channels that we participate in are, that it is also where the Prayer Wall lives. And of course, the Prayer Wall is a resource here for the Global Campfire community, so that we know day or night, no matter what’s going on, no matter how hard it is, that we have place we can come and tell our story. And we can come back and pray for other brothers and sisters who were going through difficulties of their own. And so, that is in the Community Section, so check that out.

If you want to partner with the Daily Audio Bible. If bringing the spoken word of God, read fresh every day and offered to anyone who will listen, anywhere on the planet, any time of day or night and to build community around that rhythm, which we call the Global Campfire, so that we know as we move through the Bible, and as we move through a year of our lives, we’re going to together with brothers and sisters all over the world. If that is life-giving to you, then thank you, humbly for your partnership. There is a link on the homepage at dailyaudiobible.com. If you’re using the app, you can press the Give button in the upper right-hand corner or the mailing address is P.O. Box 1996 Springhill, Tennessee 37174.

And as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, that’s the little red button up at the top or you can dial 877-942-4253.

And that’s it for today, I’m Brian, I love you and I’ll be waiting for you here, tomorrow.

Prayer and Encouragements:

This is Concerned Daddy from Florida. My oldest son and his wife got married 5 years ago. And they both professed Christ, at the time. Then over the years, the world has slipped in, they’ve made decisions and fallen away, stopped going to church. Now, it appears, the Lord is definitely working on my son, he may be truly born again out of this experience. But our daughter-in-law has been unfaithful. And it’s been really difficult on him. They’re going through counseling now. But she’s just not acting properly, not thinking clearly. Is really under bondage, is what it comes down to. And so, I just ask the community if you could pray for her. I’ll leave their names out of it, the Lord knows who they are. But she’s just really under spiritual bondage. And has a upbringing in legalism and just lot of baggage there. Just pray that she would truly come to know our risen Savior and what He did on the cross for us. And that even this could be forgiven. And my son is willing to forgive and move on with counseling. So, pray for them, please.

Hey DABers, this is Slave of Jesus in North Carolina. Alright, Holy Spirit, let’s roll. Let’s armor up. Ready, we’re gonna armor, as Doctor John, I think said, let’s get ready to tell Satan to shut up. So, realize, if you say Satan, get behind me. You are speaking Scripture. And it’s not the way you know, want to walk around all day long, mumbling to ourselves, like the guy on Law. But there’s some key times where God, through Jesus, taught us how to fight the enemy. How to fight this spiritual war. And I know you guys are warriors, I know you guys are warriors. So, we’re gonna teach you, we’re gonna look at how Jesus fought temptation, lust, greed, fear, all that stuff. These are all sins that can be fought in the spiritual world. So, you gotta go get yourself a scripture. Cause we know that that’s how Jesus fought the enemies. He would say, it is written, in Matthew 4. And then He would say a Scripture, out loud. And how did He do that? Well, we know He would pray in the morning and in the night, Matthew 14. I love Mark 1:35, He goes out early in the morning before anyone wakes up. And that actually works for me. But you know, we got lives, we got all this stuff. But we got to understand, we’re in a battle. So, you gotta go to Bible Gateway or go whatever and type in whatever that thing is that you think is between you and God: lust, money, fear, anxiety. Find a Scripture weapon, say it the morning, say it at night. You know, when I first started fighting lust, I used 2 Timothy 2:23, I would say it a hundred times a day. You know mumbling under myself, but every single time you’re tempted, just like when Jesus did, you say that Scripture out loud, and that’s how you become, you’re like a sniper, you’re a warrior. It’s like fingernails to the demons that are around you. It lets them know, I am the child of God, you are the child of God. And so, you say the Scripture out loud, memorize it, memorize it, memorize it. And tomorrow, we’ll talk about how you meditate on it and really take it to the next level. Love ya’ll, have a great day.

Hello Daily Audio Bible prayer warriors. This is Elizabeth from Delaware calling in. I wanted to ask you if you keep Samson Alice in your prayers. He’s gonna get his second treatment with this new three-part combination of medication. They’re gonna do it in two different days, instead of three, so that’s an improvement. His side effects are minimum, and we praise You God, that You are comforting him and filling him with joy and that he is not sick. And we pray Lord, that You would make this medication totally remove all forms of lymphoma in his body and that he could return to his studies back at the __ unit. We thank You Jesus, for what You’re doing in Samson’s life and the peace You’re filling with him. Also, prayer warriors, if you could pray for my sister. She was sexually attacked at a Halloween party, as they were all leaving, it happened. It happened so suddenly but people couldn’t believe it happened. But the evidence in her body and what she experienced is very there and the police are involved, they’ve got the evidence, they’ve got. So, please pray for her healing and that you would, that God Lord, that You would touch her and have her reconnect with You Lord, and You would heal all that has been broken in her spirit. And these people who were supposed to be friends and they’re not friends. And they, and when she told them by text mail what had happened, only one person responded to her. So, these people do not care about her Lord. So, give her new friends, Lord Jesus. And fill her with peace. And Lord, we pray that the DNA that they police and the hospital took, will be detected in her body. Because it took her a couple days to realize, she really should report this. So, Lord, we also pray for her relationship with her husband because he too doubted this could have happened. But it did happen and there’s pictures and DNA all over. So, Lord, we just pray Lord, that you would heal her and bring this man to justice. In Jesus name we pray. Thank you, prayer warriors, for your prayers. God bless you. Bye Bye.

Hello, my DAB family, this is Jamie in New Jersey, Standing on the Word of God. I humbly ask you please pray with me. Dear Father in Heaven, there seems to be a feeling of discouragement in so many of my brothers and sisters. Today, we pray for encouragement and strength. Thank You for being with us in the good times and the bad. Thank You for never giving up on us, even when we feel like giving up on ourselves. Please speak louder than the doubts. Read us the Scriptures that speak into our circumstances and remind us of Your presence and promises. Your word is active, it’s sharper than any sword, pierce the lies that the world tries to inflict on us. Silence the enemy. Please preserve our testimony and keep our faith firmly and deeply rooted in You and Your promises. You are our sure defense. The only one who can keep us safe and secure. We know that You are always with us and that You will never leave us. Help us to remember that as we are feeling down and discouraged. We pray in Jesus name. Amen. Thank you for praying along with me, my brothers and sisters. I love you all dearly. Have a good night.

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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)

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

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)

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11/08/2022 DAB Transcript

Ezekiel 18:1-19:14, Hebrews 9:1-10, Psalms 106:32-48, Proverbs 27:10

Today is the 8th day of November welcome to the Daily Audio Bible I’m Brian it’s wonderful to be here with you today as we gather around the Global Campfire and move forward together a step at a time. And we’re here for the next step and that next step leads us back into the book of Ezekiel. We’re reading from the New English Translation this week. And today Ezekiel chapters 18 and 19.

Commentary:

Okay. So, we have been working through some prophetic books for a while now. And, so, with book after book chapter after chapter page after page of what seems like impending doom it’s really easy for a subtle shift to start taking place in our hearts about what we think God is like, how our perception of his heart is. And yet we came upon a passage in the book of Ezekiel today where God is speaking about how his heart is on his own behalf. Like I said, it’s easy for us to go book after book chapter after chapter page after page that of words feel like vengeance and impending doom and no mercy. And, so, we get this sort of like other side of God. We have Jesus and that shows us what God is like but there’s this other side of God that we’re not so sure about and we don’t know how to demystify. He’s an angry God and He absolutely hates disobedient people. It’s important for us to remember that the prophets are prophesying. They’re talking about an outcome that hadn’t happened yet but was going to happen if things didn’t change. In other words, the path the people were following was going to lead them to destruction. The prophets come along and flesh out what that destruction is going to actually look like. But it hadn’t happened yet. Now, we’re read plenty of things in the Scriptures where the people just continued on their way, ignored the prophecies of people like Jeremiah who prophesied for two decades before the fall of Jerusalem, but he was ignored and then it happened. The sad thing is, in so many of the cases of the prophets these things didn’t have to happen. They happen because they were ignored. And, so, indeed we have read of some really catastrophic stuff that happened the Hebrew people. But what does this have to say about God? Well God speaks to that in the book of Ezekiel today and I quote. “do I”, and this is God speaking, “do I actually delight in the death of the wicked, declares the Sovereign Lord? Do I not prefer that he turned from his wicked conduct and live?” Well there’s God speaking into this on his own behalf, which lets us know that the books of prophecy that we find in the Bible are like memorialization’s of a time when God could not keep His act together and was so angry and had woken up on the wrong side of the bed and decided that lightning and thunder and smiting the people of the earth was what He was going to do today and this is just all written down by the prophets so that we can understand what a vengeful God, an erratic, unpredictable God we serve. Typically what we find is a very thorough explanation of where things are going and why. And usually, this boils down to a breaking of covenant or a turning to a false lover in idolatry, which is a breaking of covenant. And words like that, words that are mostly found in biblical discourse like covenant, our eyes can kind of glaze over. Covenant. Like whose…whose obeying covenants. Ironically, we all are. It’s still part of our story. It’s not foreign. It’s not a foreign concept even for us in the modern era. We enter into covenants all the time. Mostly now we call them contracts. I mean if you go to a restaurant and you use a credit card to pay for your meal and they bring a receipt back that you have to sign, you’re signing a covenant that you’re gonna pay. All the way up to the covenant of marriage. You’re going to enter into an agreement with another person that you will be loyal and faithful to them until death do you part, in sickness and in health. This is a covenant. And using the idea of marriage covenant here or marriage contract here, anyone who’s ever been through the breaking of that covenant or has observed friends breaking that covenant for various reasons, bad things usually happen. It can be devastating on families, it can be devastating on lives. It takes years to recover from this kind of stuff. So, if the Lord sent a prophet when the marital problems began, and said if you keep going in this direction, utter doom and destruction are coming upon you. Your family will be broken apart. Your life will never be the same again. Stop what you’re doing. Return to God. Repent. Come home. And they don’t. And then it does happen, and their lives get blown apart and their family gets ruined. Is it God’s fault? Did He wake up on the wrong side of the bed for sending someone to say this is not going to work out. Ironically, the story of the Hebrew people found in the Bible is one of covenant breaking on a repetitive regular interval. The people broke the covenant and served other gods and were disloyal to each other. For God to send a prophetic voice to say this is going in the wrong direction and if you keep going in this direction it’s going to blow up on you and here is what that will look like. Is that God waking up on the wrong side of the bed or is that God being long-suffering and continually trying to send warnings of where things are headed. Did God need to send warning messengers at all? Was He obligated to do that? Couldn’t the people have just broken covenant and gone on to their own destruction? Because they knew it going into the covenant what would happen if they broke the covenant. So basically, what we find when we’re moving through prophetic voices is God sending a messenger to say hey, we had an agreement and I have been faithful to my end of the agreement. You entered into a covenant with Me. You are eating, you are breaking the covenant. And, so, all of the things, the curses of the covenant, the repercussions of breaking the covenant are headed your way. Destruction is upon you. Turn back. But even if you don’t, even if you are absolutely determined to be destroyed, I can’t forget you. I love you. I’ll be waiting on the other side of this. In the end I will restore you and make all things new again. Come home to me. Trust me. Or how about we take it out of my own paraphrase or my own ill equipped words and just simply read from the word of God quoting the Lord as he spoke to the prophet Ezekiel. “I will judge each person according to his conduct house of Israel, declares the Sovereign Lord. Repent and turn from all your wickedness, then it will not be an obstacle leading to iniquity. Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit. Why should you die, O house of Israel? For I take no delight in the death of anyone, declares the Sovereign Lord. Repent and live.” So, that’s what’s going on here when we read through the prophets. God doesn’t want to destroy people because He woke up on the wrong side of the bed. He wanted and wants to destroy the things that destroy people and anything that will seduce people away from God is ultimately going to lead to their destruction and the breaking of a covenant, a pledge. We pledge our hearts and our loyalty to the King of Kings and Lord of lords. Anything that will cause us to walk away from that is not good for us. It will lead to our destruction. And like the children of Israel we’ll either listen or we won’t. The choice is ours. It is a life-and-death choice as we’ve seen several times in the Scripture. Choose life is what we are always encouraged to do in this situation. And, so, if we’ve been afraid that God woke up on the wrong side of the bed and is smiting us maybe we really need to realize that He is trying to rescue us and we are smiting ourselves. We woke up on the wrong side of the bed. We are smiting ourselves by walking away from the only true thing we have in life and that is our covenantal relationship with God. Some things to think about today.

Prayer:

Holy Spirit, we ask that you help us to think about these things today, to re-examine our lives and look at the ways that we’ve created havoc and then blamed you for it. We are sorry. We don’t want to walk the path that walks away from you. That is walking the path of destruction. Forgive us. We stop in our tracks here and now. As you suggested through the prophets, we stop here and now and turn around and come home. Forgive us for what we’ve blamed you for. Forgive us for what we’ve done to ourselves. Forgive us for what we’ve done to each other. Forgive us for walking away. We pray this in the name of Jesus. Amen.

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Community Prayer and Praise:

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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.
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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).
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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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