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

Ezekiel 14:12-16:41

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

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

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

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

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

Burning a Useless Vine

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

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

God’s Unfaithful Bride

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

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

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

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

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

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

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

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

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

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


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

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Hebrews 7:18-28

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


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

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Psalm 106:1-12

Psalm 106[a]

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


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

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Proverbs 27:4-6

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


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

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